T41n1823_俱舍論頌疏論本
大正藏第 41 冊 No. 1823 俱舍論頌疏論本
No. 1823 [cf. Nos. 1558, 1560]
阿毗達磨俱舍論略釋記
正議大夫持節諸軍使晉洲刺史賈曾 撰
昔釋迦去代。過九百年。天親菩薩纂論千部。弘宣蓋遠。發起良多。至於標揭義門訓剖名相。文約事廣。詞微理明。則此對法藏論尤稱工也 雖源出婆娑。本詮論藏。若能究根界之旨。窮世聖之源。辨因果於真俗。祛執滯於人我。乃十二部經思已過半。八萬法門。由而可知。豈唯但趣小乘。專攻說有而已 大唐三藏。玄奘法師。躬得梵本。再譯真文。其徒大乘光法師。親承密誨。初傳正釋。既盡善矣。又何加焉 然論岐則說繁。義富則辭黷。學徒始習。難以兼功 有圓暉上人者。慧炬熾然。戒珠融朗。後來之美。先達所印。幼好斯文。長而獨得。嘗因暇日。見為討論。余時迫俗塵。倦于周覽。乃求略釋。先辨頌文。良愿不違。欣然默受。舊德聞已。深相激贊。居諸未幾。刪削遽成。以簡則易知。有功則可久。雖允在家之請。乃為有學之資。賢人之業其不泯矣 上人自陳作意。已題別序。以餘本緣所起。欲重宣揚。嘉旨再三。故疏此記 俾夫後身廣慧。遙證通方。過去眾賢。永慚偏識。云爾。
【現代漢語翻譯】 現代漢語譯本： 《阿毗達磨俱舍論略釋記》
正議大夫、持節諸軍使、晉洲刺史賈曾 撰
昔日釋迦牟尼佛涅槃后九百多年，天親（Vasubandhu）菩薩編纂了千部論著，廣泛弘揚佛法，啟迪良多。至於標明揭示義理的門徑，訓釋剖析名相，文辭簡約而事理廣博，言語精微而義理明晰，那麼這部《對法藏論》（阿毗達磨俱舍論）尤其堪稱精妙之作。
雖然其源頭出自《婆娑論》（Vibhasa），根本在於詮釋論藏，但若能探究根、界（dhatu）的宗旨，窮盡世間和聖人的本源，辨別因果在真諦和俗諦中的體現，去除對人我和法我的執著，那麼十二部經就已經思考過半，八萬四千法門，由此便可知曉。豈止是僅僅趨向小乘，專門研究說一切有部（Sarvastivada）而已。
大唐三藏法師玄奘（Xuanzang），親自獲得梵文字，再次翻譯成漢文。他的弟子大乘光法師，親自承受秘密教誨，最初傳講正確的解釋。既然已經盡善盡美了，又何必再增添什麼呢？
然而，論述分支過多則說法繁雜，義理豐富則辭藻冗長，學徒初學，難以兼顧。有位圓暉上人，智慧之火熾盛，戒律之珠圓融明亮，是後來的俊彥，為先達所認可。他從小就喜愛這部著作，長大后獨自領悟。曾經趁著空閑時間，見我討論此論。我當時被世俗事務所迫，無暇周詳地瀏覽。於是請求他做個簡略的解釋，先辨析頌文。圓暉上人欣然應允。舊德之人聽聞此事後，都深加讚賞。沒過多久，刪減潤色就完成了。因為簡明就容易理解，有功用就可以長久流傳。雖然是應允在家居士的請求，實際上是為有志於佛學的人提供了資糧。賢人的事業，大概不會泯滅吧！
圓暉上人自己陳述了寫作的意圖，已經寫了別的序言。因為我與此論有緣起，想要再次宣揚，圓暉上人再三懇請，所以我撰寫這篇記。
希望後世具有廣博智慧的人，能夠遙相印證，通達各方。讓過去的眾多賢哲，永遠為自己片面的見識感到慚愧。如此而已。
【English Translation】 English version: Abhidharmakosha-bhasya-tika-laghu
Written by Jia Zeng, Grand Master of Upright Counsel, Commissioner Holding Credentials for Various Armies, and Governor of Jin Prefecture
Long ago, more than nine hundred years after Shakyamuni Buddha passed away, Bodhisattva Vasubandhu composed a thousand treatises, widely propagating the Dharma and inspiring much good. As for marking and revealing the gateways to meaning, explaining and analyzing terms and characteristics, the writing is concise yet the subject matter is broad, the words are subtle yet the principles are clear, then this 'Treatise on the Treasury of Dharma' (Abhidharmakosha) is especially worthy of being called a masterpiece.
Although its source originates from the Vibhasa, and its foundation lies in explaining the Abhidharma Pitaka, if one can investigate the purpose of the elements and realms (dhatu), exhaust the origins of the mundane and the supramundane, distinguish cause and effect in terms of the ultimate and conventional truths, and remove attachments to the self and phenomena, then more than half of the twelve divisions of scriptures have already been contemplated, and the eighty-four thousand Dharma gates can be understood from this. It is not merely limited to pursuing the Hinayana and specializing in the Sarvastivada school.
The Great Tang Tripitaka Master Xuanzang personally obtained the Sanskrit text and translated it into Chinese again. His disciple, Dharma Master Dacheng Guang, personally received secret teachings and initially transmitted the correct explanation. Since it is already perfect, what need is there to add anything?
However, if the discussion branches out too much, the explanations become complicated; if the meaning is rich, the words become verbose. Beginners find it difficult to manage both. There was a Venerable Yuanhui, whose wisdom-fire was blazing and whose precepts-pearl was perfectly bright, a talent of later generations, recognized by earlier masters. He loved this text from a young age and understood it independently when he grew up. Once, during his leisure time, he discussed this treatise with me. At that time, I was preoccupied with worldly affairs and had no time to review it thoroughly. So I asked him to make a brief explanation, first analyzing the verses. Venerable Yuanhui gladly agreed. When the virtuous elders heard about this, they deeply praised it. Before long, the editing and polishing were completed. Because it is concise, it is easy to understand; because it is useful, it can last long. Although it was in response to the request of a layperson, it actually provided resources for those who aspire to Buddhist studies. The work of a wise man will probably not be forgotten!
Venerable Yuanhui himself stated his intention in a separate preface. Because I have an affinity with this treatise and want to promote it again, Venerable Yuanhui repeatedly requested, so I wrote this record.
I hope that future generations with broad wisdom can remotely verify and understand all aspects. May the many wise men of the past forever be ashamed of their biased knowledge. That is all.
俱舍論頌疏論本第一
中大云寺沙門圓暉述
粵燭天下之幽者。其惟赫日乎。鼓萬物而成者。其惟颽風乎。匡大教而濟時者。其惟菩薩乎。爰有大士。厥號世親。弘道於五天。制論于千部。光我師之正躅。解外道之邪紛。功無得而詳也 千部之內。俱舍論是其一焉。斯乃包括六足。吞納八蘊。義雖諸部。宗唯以正。故得西域學徒。號為聰明論也 至如七支無表之說。作傳律之丹青。三科蘊界之談。與弘經為潤色。光光佛日。寔在茲焉 有正議大夫。晉洲刺史賈曾。惟公特稟異氣。別授精靈。文蓋云間。聲雄日下。器宇沖邈。容止清閑。蓋縉紳龜鏡之士也 公前任禮部侍郎。省司多暇。歸心正法。乃相命談義。遂請造略釋 有大聖善寺。懷遠律師者。清以戒珠。涼以風儀。既勤勤於法門。亦孜孜以勸誘。志存兼濟。故有請焉 在圓暉多幸。遭茲像化。咀以真詮。狎以蘭室。喜朝聞于夕殞。荷嚴命以斯臨。課以庸虛。聊為頌釋。刪其枝葉。采以精華。文于廣本有繁。略敘關節。義于經律有要。必盡根源。頌則再牒而方釋。論乃有引而具注。木石以銷。質而不文也。冀味道君子。義學精人。披之而不惑。尋之而易悟。其猶執鸞鏡而鑒像。持龍泉以斷物。蓋述之志矣。愚見不敏。何必當乎。庶通鑑之士詳而
正焉 將啟論端。六門分別。
第一明論緣起。二釋論宗旨。三明藏所攝。四翻譯不同。五略解品題。六廣釋文義。
初明論緣起者有二。一明本緣起。二明別造意。本緣起者。自迦葉遁形於雞足。末田乞地于龍宮。雖大義少乖。而微言尚有。洎乎尊者鞠多。道不繼於三聖。摩訶提婆。亂真言於五緣。二部分宗。諍興于摩揭提國。五百羅漢。飛來於迦濕彌羅。一切有宗興茲國矣 佛涅槃后。四百年初。健馱羅國。有王名迦膩色迦。其王敬信尊重佛經。味道忘疲。傳燈是務。有日請僧入宮供養。王因問道。僧說莫同。王甚怪焉。問脅尊者曰。佛教同源。理無異趣。諸德宣唱。奚有異乎 尊者答曰。自五夢不祥。雙林現滅。百有餘載。諸部肇興。雖復萬途。津樑一揆。是故大聖。喻折金杖。況以爭衣。爭衣則衣終不破。斫金則金體無殊。是故依之修行。無不皆成聖果 王聞此語。因為問曰。諸部立範孰最善乎。我欲修行。愿尊者說。尊者答曰。諸部懿典。莫越有宗。王欲修行。宜遵此矣 王曰。向承嘉旨。示以有宗。此部三藏。今應結集。須召有德。共詳議之。於是萬里星馳。四方雲集。英賢畢萃。凡聖極眾。既多煩亂。不可總集為遂簡凡僧。唯留聖眾。聖眾尚繁。簡去有學。唯留無學。無學復多。不可總集
【現代漢語翻譯】 現代漢語譯本：現在開始闡述本論的開端，分為六個方面來分別說明。
第一，闡明本論的緣起；第二，解釋本論的宗旨；第三，說明本論屬於哪個藏部；第四，說明本論的不同譯本；第五，簡要解釋品題；第六，廣泛解釋經文的含義。
首先闡明本論的緣起，分為兩個方面：一是說明根本的緣起，二是說明特別的造論意圖。關於根本的緣起：自從迦葉（Mahākāśyapa，佛教早期重要弟子）在雞足山隱遁，末田地（Madhyāntika，阿育王時期派遣到迦濕彌羅傳法的僧人）在龍宮求法之後，雖然大的義理略有偏差，但細微的言辭尚有遺存。等到尊者鞠多（Gupta，佛教論師），他的道統沒有繼承三聖（指迦葉等）的傳統，摩訶提婆（Mahādeva，佛教史上引起根本分裂的人物）以五事（關於阿羅漢的五種說法）擾亂真正的佛法，導致佛教分為兩部分宗派，爭論發生在摩揭陀國（Magadha，古印度王國）。五百羅漢從各地飛來，聚集在迦濕彌羅（Kashmir，古印度地區）。一切有部（Sarvāstivāda，佛教部派之一）在這個國家興盛起來。佛陀涅槃后四百年初，健馱羅國（Gandhāra，古印度地區）有一位國王名叫迦膩色迦（Kaniṣka，貴霜王朝國王）。這位國王敬信尊重佛經，品味佛法忘記疲倦，以傳揚佛法為己任。有一天，國王請僧人入宮供養，但國王因為僧人們的說法各不相同而感到非常奇怪，於是問脅尊者（Pārśva，佛教論師）說：『佛教的源頭相同，道理上不應該有不同的旨趣。各位德高望重的僧人所宣講的，為什麼會有差異呢？』
尊者回答說：『自從五夢不祥之兆（指摩訶提婆的五種夢）出現，佛陀在雙林示現涅槃之後，一百多年來，各個部派開始興起。雖然有萬千條道路，但通往解脫的橋樑只有一個。因此，偉大的聖人佛陀，用折斷金杖來比喻（不應該分裂）。更何況是爭奪衣缽呢？爭奪衣缽，衣缽最終不會破損；砍斷金子，金子的本體也不會有差別。因此，依照各個部派的教義修行，沒有不能成就聖果的。』國王聽了這些話，於是問道：『各個部派所建立的規範，哪個最好呢？我想要修行，希望尊者能告訴我。』尊者回答說：『各個部派的經典，沒有超過一切有部的。國王如果想要修行，應該遵循這個部派的教義。』國王說：『我明白了您的美好旨意，您向我展示了一切有部的教義。這個部派的三藏，現在應該結集。需要召集有德行的人，共同詳細地討論。』於是，命令迅速傳遍各地，四面八方的人才雲集而來，賢能的人全部聚集，凡夫和聖人非常眾多。因為人太多了，非常煩亂，不能全部聚集在一起，於是就篩選掉凡夫僧人，只留下聖眾。聖眾仍然很多，就篩選掉有學位的僧人，只留下無學位的僧人。無學位的僧人還是很多，不能全部聚集在一起。
【English Translation】 English version: Now, I will begin to expound on the commencement of this treatise, dividing it into six aspects for separate explanations.
First, to elucidate the origin of this treatise; second, to explain the purpose of this treatise; third, to clarify which canon this treatise belongs to; fourth, to explain the different translations of this treatise; fifth, to briefly explain the title of the chapters; sixth, to extensively explain the meaning of the text.
Firstly, elucidating the origin of this treatise is divided into two aspects: one is to explain the fundamental origin, and the other is to explain the special intention of composing the treatise. Regarding the fundamental origin: Since Mahākāśyapa (a prominent early disciple of the Buddha) secluded himself in Mount Kukkuṭapāda, and Madhyāntika (a monk dispatched to Kashmir during the reign of Emperor Ashoka to propagate the Dharma) sought the Dharma in the Dragon Palace, although the major doctrines had slight deviations, subtle words still remained. When Venerable Gupta (a Buddhist scholar) came along, his lineage did not inherit the tradition of the Three Saints (referring to Kāśyapa, etc.), and Mahādeva (a figure in Buddhist history who caused fundamental schism) disturbed the true Dharma with the Five Points (five claims about Arhats), leading to the division of Buddhism into two sectarian schools, with disputes arising in the kingdom of Magadha (an ancient Indian kingdom). Five hundred Arhats flew from various places and gathered in Kashmir (an ancient Indian region). The Sarvāstivāda (a Buddhist school) flourished in this country. In the early four hundred years after the Buddha's Nirvana, there was a king named Kaniṣka (a Kushan dynasty king) in the kingdom of Gandhāra (an ancient Indian region). This king revered and respected the Buddhist scriptures, savoring the Dharma and forgetting fatigue, making it his duty to propagate the Dharma. One day, the king invited monks into the palace for offerings, but the king felt very strange because the monks' teachings differed, so he asked Venerable Pārśva (a Buddhist scholar), saying, 'The source of Buddhism is the same, and there should be no different purposes in principle. Why are the teachings of the venerable monks different?'
The Venerable replied, 'Since the inauspicious omen of the Five Dreams (referring to the five dreams of Mahādeva) appeared, and the Buddha manifested Nirvana in the Twin Sala Trees, for more than a hundred years, various schools have begun to arise. Although there are ten thousand paths, there is only one bridge to liberation. Therefore, the great sage, the Buddha, used the breaking of a golden staff as a metaphor (for not splitting). How much more so is the contention for robes and bowls? Contending for robes and bowls, the robes and bowls will not be damaged in the end; cutting gold, the essence of gold will not be different. Therefore, practicing according to the teachings of each school, there is no one who cannot attain the fruit of sainthood.' Upon hearing these words, the king asked, 'Which of the norms established by the various schools is the best? I want to practice, and I hope the Venerable can tell me.' The Venerable replied, 'Among the canons of the various schools, none surpasses the Sarvāstivāda. If the king wants to practice, he should follow the teachings of this school.' The king said, 'I understand your good intentions, and you have shown me the teachings of the Sarvāstivāda. The Tripiṭaka of this school should now be compiled. It is necessary to summon virtuous people to discuss it in detail together.' Therefore, orders were quickly spread throughout the land, and talents from all directions gathered, all the wise and virtuous people gathered, and there were very many ordinary people and saints. Because there were too many people, it was very troublesome and could not be gathered together, so the ordinary monks were screened out, leaving only the holy assembly. There were still many holy assemblies, so the monks with learning were screened out, leaving only the monks without learning. There were still many monks without learning, and they could not all be gathered together.
。于無學內。定滿六通。智圓四辯。內閑三藏。外達五明。方堪結集。故以簡留。所簡聖眾。四百九十有九。王曰。此國暑濕。不堪結集。應往王舍城中。迦葉結集之處。不亦宜乎。脅尊者曰。王舍城中。多諸外道。酬答無暇。何功造論。迦濕彌羅國。林木郁茂。泉石清閑。聖賢所居。靈仙遊止。復山有四面。城唯一門。極堅固矣。可結集矣。於是國王。及諸聖眾。自彼而至迦濕彌羅。到彼國已。緣少一人未滿五百。欲召世友。然世友識雖明敏。未成無學。眾欲不取。世友顧聖眾曰。我見羅漢。視之如唾。久舍不取。汝何尊此。而棄我乎。我欲證之。須臾便獲。遂于僧眾。便立誓言。我擲縷至空。縷下至地。愿我便證阿羅漢果。縷未下空。諸天接住。語世友曰。大士方期佛果。次補彌勒。三界特尊。四生攸賴。一何為此小緣。而欲舍斯大事。於是聖眾。聞此空言。頂禮世友。推為上座。於是五百聖眾。初集十萬頌。釋素怛纜藏。次造十萬頌。釋毗奈耶藏。后造十萬頌。釋阿毗達磨藏。即大毗婆沙是也。世友商確。馬鳴采翰。備釋三藏。懸諸千古。法雲重。佈於遐方。佛日再暉于沙界。傳燈之盛。斯之謂焉。五百羅漢。既結集已。刻石立誓。唯聽自國。不許外方。敕藥叉神。守護城門。不令散出 然世親尊者。舊習有宗
。後學經部。將為當理。于有宗義。懷取捨心。欲定是非。恐畏彼師情懷忌憚。潛名重往。時經四載。屢以自宗。頻破他部。時有羅漢。被詰莫通。即眾賢師。悟入是也。悟入怪異。遂入定觀知是世親。私告之曰。此部眾中。未離欲者。知長老破。必相致害。長老可速歸還本國。於時世親至本國已。講毗婆沙。若一日講便造一偈。攝一日中所講之義。刻赤銅葉。書寫此偈。如是次第。成六百頌。攝大婆沙。其義周盡 標頌香象。擊鼓宣令云。誰能破者。吾當謝之。竟無一人能破斯偈。將此偈頌。使人赍往迦濕彌羅。時彼國王。及諸僧眾。聞皆歡喜。嚴幢幡蓋。出境來迎。標頌香象。至國尋讀。謂弘己宗。悟入知非。告眾人曰。此頌非是專弘我宗。頌置傳說之言。似相調耳。如其不信。請釋即知 於是國王。及諸僧眾。發使往請。奉百斤金。以申敬請。論主受請。為釋本文。凡八千頌。寄往果如悟入所言。此是第一明本緣起也。
第二明造論意者。大意有三。一為眾生斷煩惱故。二欲令智者慧解深故。三弘持正法。令久住故。斷煩惱者。欲令眾生出三有故。有情沉淪。由惑未滅。欲求出離。須斷惑緣。斷惑正因所謂凈慧。論正詮慧。論主因之故制斯論。故下文云。何因說彼阿毗達磨。舉頌答曰。由惑世間飄有海。
【現代漢語翻譯】 現代漢語譯本：後來，世親（Vasubandhu）論師學習經部（Sautrantika），想要辨明其中的道理。對於有宗（Sarvastivada）的宗義，心中有所取捨，想要確定是非對錯，但又害怕那些老師心懷忌憚。於是他隱姓埋名，再次前往迦濕彌羅（Kashmir）。在那裡待了四年，多次用自己的宗義駁斥其他部派。當時有一位阿羅漢（Arhat），被詰問得無法回答，原來是眾賢（Samghabhadra）論師。眾賢論師感到奇怪，於是入定觀察，得知是世親論師。他私下告訴世親論師說：『這個部派中，還有未斷除慾望的人，知道長老您在駁斥他們，一定會對您不利。長老您還是儘快返回自己的國家吧。』當時，世親論師回到自己的國家后，講解《毗婆沙》（Vibhasa），如果一天講解，就造一首偈頌，概括一天所講解的意義。他將這些偈頌刻在赤銅葉上，這樣次第完成六百頌，概括了《大毗婆沙》（Mahavibhasa）的全部意義。他將這些偈頌標在香象上，擊鼓宣告說：『誰能駁倒這些偈頌，我就向他謝罪。』最終沒有一個人能夠駁倒這些偈頌。他將這些偈頌派人送到迦濕彌羅。當時，那裡的國王和僧眾聽到后都非常高興，用華麗的幢幡寶蓋，出城迎接。標有偈頌的香象到達迦濕彌羅后，人們開始閱讀這些偈頌，認為世親論師是在弘揚自己的宗派。眾賢論師知道並非如此，就告訴眾人說：『這些偈頌並非專門弘揚我們的宗派，偈頌中包含著傳說之言，似乎是在調侃我們。如果你們不相信，請他來解釋就知道了。』於是，國王和僧眾派遣使者前去邀請世親論師，奉上百斤黃金，以表達敬意。世親論師接受了邀請，為這些偈頌作了解釋，總共有八千頌，寄往迦濕彌羅，果然如眾賢論師所說。這是第一點，說明了本論的緣起。 第二點，說明了造論的意圖。大意有三點：一是為眾生斷除煩惱；二是想要讓智者對智慧的理解更加深刻；三是弘揚和護持正法，使其長久住世。斷除煩惱，是爲了讓眾生脫離三有（欲有、色有、無色有）。有情眾生沉淪，是因為迷惑沒有斷滅。想要尋求出離，必須斷除迷惑的因緣。斷除迷惑的真正原因在於清凈的智慧。本論正是詮釋智慧的，論主因此而製作這部論。所以下文說：『因為什麼原因要說這部《阿毗達磨》（Abhidharma）呢？』用偈頌回答說：『由於迷惑，世間眾生漂流在有海（三有之海）之中。』
【English Translation】 English version: Later, Master Vasubandhu (世親, one of the most influential Buddhist monks from Gandhara) studied the Sautrantika (經部, a school of early Buddhism). He intended to clarify the principles within it. Regarding the doctrines of Sarvastivada (有宗, a major school of early Buddhism), he held both acceptance and rejection in his heart, desiring to determine what was right and wrong. However, he feared the jealousy and resentment of those teachers. Therefore, he concealed his identity and went to Kashmir (迦濕彌羅, a region in the northern part of the Indian subcontinent) again. He stayed there for four years, repeatedly refuting other schools with his own doctrines. At that time, there was an Arhat (阿羅漢, one who has attained Nirvana), who was unable to answer the questions posed to him. It turned out to be Master Samghabhadra (眾賢, a Sarvastivadin Buddhist scholar). Master Samghabhadra felt strange and entered into meditation, realizing it was Master Vasubandhu. He secretly told Master Vasubandhu: 'Among this school, there are those who have not yet abandoned desire. Knowing that you, Elder, are refuting them, they will surely harm you. Elder, you should quickly return to your own country.' At that time, after Master Vasubandhu returned to his country, he lectured on the Vibhasa (毗婆沙, commentary). If he lectured for a day, he would compose a verse summarizing the meaning of what he had lectured on that day. He engraved these verses on red copper leaves, and in this way, he completed six hundred verses, summarizing the entire meaning of the Mahavibhasa (大毗婆沙, a major text of the Sarvastivada school). He placed these verses on a fragrant elephant, and proclaimed with drums: 'Whoever can refute these verses, I will apologize to them.' In the end, no one was able to refute these verses. He sent these verses to Kashmir. At that time, the king and the Sangha (僧眾, monastic community) there were very happy when they heard about it. They used magnificent banners and canopies to welcome him outside the city. After the fragrant elephant with the verses arrived in Kashmir, people began to read these verses, thinking that Master Vasubandhu was promoting his own school. Master Samghabhadra knew this was not the case and told everyone: 'These verses are not specifically promoting our school. The verses contain legendary words and seem to be mocking us. If you don't believe me, please ask him to explain them, and you will know.' Therefore, the king and the Sangha sent messengers to invite Master Vasubandhu, offering him a hundred catties of gold to express their respect. Master Vasubandhu accepted the invitation and provided explanations for these verses, totaling eight thousand verses, which were sent to Kashmir, just as Master Samghabhadra had said. This is the first point, explaining the origin of this treatise. The second point explains the intention behind writing the treatise. There are three main intentions: first, to help sentient beings cut off their afflictions; second, to deepen the understanding of wisdom for the wise; and third, to propagate and uphold the Dharma (正法, Buddhist teachings), so that it may abide in the world for a long time. Cutting off afflictions is to liberate sentient beings from the three realms of existence (三有, realms of desire, form, and formlessness). Sentient beings are trapped because their delusions have not been extinguished. To seek liberation, one must cut off the causes of delusion. The true cause of cutting off delusion lies in pure wisdom. This treatise precisely explains wisdom, and the author therefore created this treatise. Therefore, the following text says: 'For what reason is this Abhidharma (阿毗達磨, Buddhist philosophical texts) spoken?' The verse answers: 'Due to delusion, sentient beings in the world drift in the ocean of existence (有海, the ocean of the three realms).'
因此傳佛說對法故。知造論為斷煩惱 第二生慧解者。斯論乃四含幽鍵。六足玄關。法相川源。義門江海。文清清兮。玉潤理明明兮。月花啟學人之昧心。發智者之明慧。故下文云。我于方隅。已略說。為開智者慧毒門 如身少破。著少毒藥。須臾毒氣。遍滿身中。此論亦然。開少慧門。諸有智人。能深悟入。如似毒門。名慧毒門。聰明論名。因茲起也。
第三弘持正法者。自青蓮罷笑。白毫掩色。邪徒紛糾。正法陵遲。雨眾三德之談。米齋六句之說。殘我花苑。泊我清流。論主方欲掃彼邪云。光斯佛日。制論之意其在茲乎。故下文云。上來所說。種種法門。皆為弘持世尊教法 又三藏教興。皆有四意。故婆沙云。說素怛纜藏。依力等流。一為眾生得增上心。學論道故。二為眾生。種種雜說故。三令眾生種善根故。四為眾生未入正法。令入正法故。說毗奈耶藏。依悲等流。一為眾生得增上戒學論道故。二為眾生說諸學處故。三為眾生已種善根者。令相續成就故。四令已入正法者。受持正法故 說阿毗達磨藏。依無畏等流。一為眾生得增上慧學論道故。二為分別諸法自相共相故。三為已成就者令得正解脫故。四為已受持學處者。通達諸法真實相故 又依婆沙。有七意造論。一為饒益他故。為令有情于佛聖教。無倒
【現代漢語翻譯】 現代漢語譯本： 因此，傳佛陀所說的對法，就知道造論是爲了斷除煩惱。第二，爲了生起智慧和理解的人。這部論典是四阿含（Agama，早期佛教經典）的精深關鍵，六足論（Abhidhamma，阿毗達摩）的玄妙關口，法相（Dharma characteristics）的河流源頭，義理之門的浩瀚江海。文辭清新啊，如玉般潤澤；義理明晰啊，如月光花朵般開啟學人的矇昧之心，啓發智者的明慧。所以下文說：『我于方隅，已略說。為開智者慧毒門』，就像身體稍微破損，沾染少量毒藥，須臾之間毒氣遍滿全身。此論也是這樣，開啟少許智慧之門，諸位有智慧的人，能夠深刻領悟進入。就像毒藥之門，名為慧毒門。聰明論的名稱，因此而起。
第三，爲了弘揚護持正法。自從青蓮花不再綻放笑容，佛陀眉間的白毫不再放光，邪徒紛紛擾擾，正法衰落遲緩。有人宣揚雨眾（一個外道）的三德之談，米齋（另一個外道）的六句之說，摧殘我的佛教花苑，玷污我的清凈法流。論主正要掃除那些邪惡的烏雲，光大佛陀的太陽，製作論典的用意大概就在這裡吧。所以下文說：『上來所說，種種法門，皆為弘持世尊教法』。又，三藏（Tripitaka，佛教經典的總稱）教法的興盛，都有四種用意。所以《大毗婆沙論》（Mahavibhasa）說：『宣說素怛纜藏（Sutras，經藏），依力等流，一是為眾生得到增上心，學習論道；二是為眾生宣說種種雜說；三是令眾生種植善根；四是為眾生未入正法，令入正法。』宣說毗奈耶藏（Vinaya，律藏），依悲等流，一是為眾生得到增上戒學論道；二是為眾生宣說諸學處；三是為眾生已種善根者，令相續成就；四是令已入正法者，受持正法。』宣說阿毗達磨藏（Abhidhamma，論藏），依無畏等流，一是為眾生得到增上慧學論道；二是為分別諸法自相共相；三是為已成就者令得正解脫；四是為已受持學處者，通達諸法真實相。』又依據《大毗婆沙論》，有七種用意造論：一是為饒益他人，為令有情對於佛陀的聖教，沒有顛倒。
【English Translation】 English version: Therefore, transmitting the Dharma spoken by the Buddha, it is known that composing treatises is to sever afflictions. Secondly, for those who generate wisdom and understanding. This treatise is the profound key to the four Agamas (Agama, early Buddhist scriptures), the mysterious gateway to the six Abhidhamma (Abhidhamma) texts, the source of the river of Dharma characteristics (Dharma characteristics), and the vast ocean of the gate of meaning. The writing is fresh and clear, like jade being moist; the meaning is clear, like the moon and flowers opening the minds of learners and enlightening the wisdom of the wise. Therefore, the following text says: 'I have briefly explained in the directions, to open the wisdom-poison gate for the wise.' Just like a slight break in the body, contaminated with a small amount of poison, in an instant, the poisonous gas spreads throughout the body. This treatise is also like this, opening a small door of wisdom, so that all wise people can deeply understand and enter. Like the poison gate, it is called the wisdom-poison gate. The name of the treatise on intelligence arises from this.
Thirdly, to propagate and uphold the correct Dharma. Since the blue lotus no longer blooms with a smile, and the white hair between the Buddha's eyebrows no longer emits light, heretics are in turmoil, and the correct Dharma is declining slowly. Some people promote the three virtues of the Yuzhong (a heretical sect) and the six sentences of the Mizhai (another heretical sect), destroying my Buddhist garden and polluting my pure Dharma stream. The author of the treatise is about to sweep away those evil clouds and glorify the Buddha's sun. The intention of making the treatise is probably here. Therefore, the following text says: 'All the Dharma methods mentioned above are to propagate and uphold the teachings of the World Honored One.' Moreover, the prosperity of the Tripitaka (Tripitaka, the general term for Buddhist scriptures) teachings has four intentions. Therefore, the Mahavibhasa (Mahavibhasa) says: 'Preaching the Sutras (Sutras) collection, according to the flow of power, one is for sentient beings to gain increased mind and learn the path; the second is to preach various miscellaneous sayings for sentient beings; the third is to make sentient beings plant good roots; the fourth is to lead sentient beings who have not entered the correct Dharma to enter the correct Dharma.' Preaching the Vinaya (Vinaya) collection, according to the flow of compassion, one is for sentient beings to gain increased precepts and learn the path; the second is to preach the learning places for sentient beings; the third is to make those who have planted good roots continue to achieve; the fourth is to make those who have entered the correct Dharma uphold the correct Dharma.' Preaching the Abhidhamma (Abhidhamma) collection, according to the flow of fearlessness, one is for sentient beings to gain increased wisdom and learn the path; the second is to distinguish the self-characteristics and common characteristics of all dharmas; the third is to enable those who have achieved to obtain correct liberation; the fourth is to enable those who have upheld the learning places to understand the true nature of all dharmas.' Also, according to the Mahavibhasa, there are seven intentions for making treatises: one is to benefit others, to make sentient beings have no inverted views on the Buddha's holy teachings.
受持。便得悟入甚深法性。譬如有人為饒益他。于黑闇處。燃大明燈。令有目者見種種色 二為破無明闇故。如燈破闇能發光明。造論亦爾。破無明闇。發智慧明 三為顯無我像故。譬如鏡面極善磨瑩種種相現。論亦如是。分別法相。令無我像分明顯現 四為度生死河故。如牢船筏百千眾生。依之無畏。度至彼岸論亦如是。佛及有情。依之無畏。到涅槃岸 五為照契經等故。如人執炬則見眾色。而無迷亂。論亦如是。照契經等義。而無迷亂故 六為觀察善等諸法故。如別寶人識金剛等寶。論亦如是。分別善等諸法故 七為顯諸大論師。不傾動故。如妙高山。踞金輪上。一切猛風不能傾動。諸大論師亦復如是。輕毀邪論。不能摧伏故。
第二明論宗旨者。自教跡區分。部成十八。所立宗旨。固非一家。如一說部大眾部．雞胤部．說出世部。此四奉宗。一切諸法。無非是假。但有言說 若經部宗。立一切法。少分實有。多分是假 若薩婆多宗。一切有法。為所奉宗。計有不同。總有四說。一類。二相。三位。四待。言類者。尊者法救。作如是說。由類不同。三世有異。謂從未來。至現在時。舍未來類。得現在類。若從現在。流至過去。舍現在類。得過去類。但類不同。非體有異。如破金器作余物時。形雖有殊金色無
【現代漢語翻譯】 現代漢語譯本： 受持這些論述，便能領悟並深入理解甚深的法性（Dharmata，一切法的真實本性）。譬如有人爲了利益他人，在黑暗的地方點燃明亮的燈，讓有眼睛的人能夠看見各種顏色。 第二，爲了破除無明（Avidya，對事物真相的無知）的黑暗。就像燈破除黑暗能發出光明一樣，造論也是如此，破除無明的黑暗，發出智慧的光明。 第三，爲了顯現無我（Anatta，沒有永恒不變的自我）的形象。譬如鏡面被磨得非常光亮，各種形象都能顯現出來。論述也是如此，分別各種法的相狀，讓無我的形象分明地顯現出來。 第四，爲了度過生死之河。就像堅固的船筏，百千眾生依靠它，無所畏懼地到達彼岸。論述也是如此，佛陀和有情眾生依靠它，無所畏懼地到達涅槃（Nirvana，解脫）的彼岸。 第五，爲了照亮契經（Sutra，佛陀的教導）等經典。就像人拿著火炬就能看見各種顏色，而不會迷惑。論述也是如此，照亮契經等的意義，而不會迷惑。 第六，爲了觀察善等諸法。就像鑑別寶物的人能夠識別金剛等寶物。論述也是如此，分別善等諸法。 第七，爲了顯示各大論師不會被動搖。就像妙高山（Mount Meru，佛教宇宙觀中的須彌山）屹立在金輪之上，一切猛烈的風都不能使它傾動。各大論師也是如此，輕視和詆譭的邪論，不能摧毀和折服他們。
第二部分闡明論著的宗旨。從自身教法的傳承區分，部派形成了十八個。他們所建立的宗旨，當然不是一家之言。例如，一說部、大眾部（Mahasamghika）、雞胤部（Kasyapiya）、說出世部（Lokottaravada），這四個部派所奉行的宗旨是：一切諸法，無非是假（Prajnapti，假名安立），只有言說。 如果經部（Sautrantika）的宗旨是：立一切法，少部分是實有（dravyasat），大部分是假有。 如果薩婆多部（Sarvastivada）的宗旨是：一切有法（sarva asti，一切存在），是他們所奉行的宗旨。他們的觀點不同，總共有四種說法：類（jati）、相（laksana）、位（avastha）、待（apeksha）。說到類，尊者法救（Dharmatrata）這樣說：由於類的不同，三世（過去、現在、未來）才有差異。從未來到現在的時刻，捨棄未來的類，得到現在的類；如果從現在流向過去，捨棄現在的類，得到過去的類。只是類不同，本體並沒有差異。就像把金器打造成其他物品時，形狀雖然不同，但金色沒有改變。
【English Translation】 English version: By upholding these treatises, one can awaken to and deeply understand the profound Dharmata (the true nature of all phenomena). It is like a person, for the benefit of others, lighting a bright lamp in a dark place, enabling those with eyes to see various colors. Second, to dispel the darkness of Avidya (ignorance of the true nature of things). Just as a lamp dispels darkness and emits light, so too does the creation of treatises dispel the darkness of ignorance and emit the light of wisdom. Third, to reveal the image of Anatta (non-self, the absence of a permanent, unchanging self). It is like a mirror surface that is extremely well polished, allowing various images to appear. Treatises are also like this, distinguishing the characteristics of various dharmas, allowing the image of non-self to appear clearly. Fourth, to cross the river of Samsara (the cycle of birth and death). It is like a sturdy boat or raft, upon which hundreds of thousands of beings rely, fearlessly reaching the other shore. Treatises are also like this, upon which the Buddha and sentient beings rely, fearlessly reaching the shore of Nirvana (liberation). Fifth, to illuminate the Sutras (the teachings of the Buddha) and other scriptures. It is like a person holding a torch, enabling them to see various colors without confusion. Treatises are also like this, illuminating the meaning of the Sutras and other scriptures without confusion. Sixth, to observe virtuous and other dharmas. It is like a person who distinguishes treasures, able to recognize diamonds and other precious stones. Treatises are also like this, distinguishing virtuous and other dharmas. Seventh, to show that the great masters of treatises cannot be shaken. It is like Mount Meru (the central mountain in Buddhist cosmology) standing firmly on a golden wheel, unshaken by any fierce winds. The great masters of treatises are also like this, unable to be destroyed or subdued by contemptuous and slanderous heretical theories.
The second part clarifies the tenets of the treatises. From the distinctions of its own teachings, the schools formed eighteen sects. The tenets they established are, of course, not from a single source. For example, the Ekavyavaharika, Mahasamghika, Kasyapiya, and Lokottaravada schools, the tenets upheld by these four schools are: all dharmas are merely Prajnapti (provisional designations), only verbal expressions. If the tenet of the Sautrantika school is: establishing all dharmas, a small part is dravyasat (real existence), and most are provisionally existent. If the tenet of the Sarvastivada school is: sarva asti (everything exists), is the tenet they uphold. Their views differ, with a total of four theories: jati (class), laksana (characteristic), avastha (state), and apeksha (dependence). Speaking of class, Venerable Dharmatrata said: Due to the difference in class, the three times (past, present, and future) have differences. From the future to the present moment, abandoning the future class and obtaining the present class; if flowing from the present to the past, abandoning the present class and obtaining the past class. Only the class is different, the substance has no difference. It is like when a gold vessel is made into other objects, although the shape is different, the gold color does not change.
異。言相者。尊者妙音。說相不同。三世有異。謂法在過去。正與過去相。合而不名為離現未相。以過去相顯但名過去也。現在正與現在相。合而不名為離過未相。未來正與未來相。合而不名為離過現相。隨顯得名。準過去說。言位者。尊者世友。說位不同。三世有異。未作用位。名為未來。正作用位。名為現在。作用謝位。名為過去。至位位中。作異異說。如運一籌置在一位名一。置百位名百。置千位名千。歷位有別。籌體無異。言待者。尊者覺天說待不同。三世有異。待謂觀待。前觀於後。名為過去。后觀於前。名為未來。觀待前後。名為現在。如一女人。名女名母。觀母名女。觀女名母。論主評云。法救執法有轉變故。應置數論外道朋中。以數論宗。執法有轉變故也。妙音所立。世相雜亂。三世皆有三世相故。覺天所立。世還雜亂。一世法中。應有三世。謂過去世。有多剎那。前後剎那。應名去來。中名現在。未來現在。類亦應然。故此四中。第三世友。立世最善。依經部宗。過未無體。唯現世有 今詳世親著論宗旨。有其兩種。一者顯宗。即一切有。故下文云迦濕彌羅議理成。我多依彼釋對法。既言依彼釋對法藏。故知此論。有部為宗。二者密宗。所謂經部。故下文云。經部所說。不違理故 此一部論。多將
【現代漢語翻譯】 現代漢語譯本 異。言相者（從現象上來說）。尊者妙音（Vasumitra）說三世的現象不同，三世各有差異。他說，法存在於過去，與過去的狀態相符，結合而不稱為脫離現在和未來的狀態，因為過去的狀態顯現，所以只稱為過去。現在與現在的狀態相符，結合而不稱為脫離過去和未來的狀態。未來與未來的狀態相符，結合而不稱為脫離過去和現在的狀態。隨著顯現的狀態而命名，參照過去的情況來說明。 言位者（從位置上來說）。尊者世友（Vasubandhu）說三世的位置不同，三世各有差異。未起作用的位置，稱為未來。正在起作用的位置，稱為現在。作用結束的位置，稱為過去。到達不同的位置，就有不同的說法。比如移動一個籌碼，放在個位上叫做一，放在百位上叫做百，放在千位上叫做千。位置不同，籌碼的本體沒有變化。 言待者（從觀待上來說）。尊者覺天（Buddhadeva）說觀待不同，三世各有差異。觀待是指觀察等待。先前觀察後來的，稱為過去。後來觀察先前的，稱為未來。觀待前後，稱為現在。比如一個女人，既可以稱為女兒，也可以稱為母親。從母親的角度觀察，稱為女兒。從女兒的角度觀察，稱為母親。 論主（Vasubandhu，世親）評論說，法救（Dharmatrāta）執著於法有轉變，應該被歸為數論外道一類，因為數論宗也執著於法有轉變。 妙音（Vasumitra）所建立的理論，世相雜亂，因為三世都具有三世的現象。 覺天（Buddhadeva）所建立的理論，世相也雜亂，一世的法中，應該有三世。比如過去世，有很多剎那，前後的剎那，應該稱為過去和未來，中間的剎那稱為現在。未來和現在，也應該如此。 因此，這四種觀點中，第三位世友（Vasubandhu）建立的理論最好。依據經部宗的觀點，過去和未來沒有實體，只有現在世存在。 現在詳細分析世親（Vasubandhu）著論的宗旨，有兩種。一種是顯宗，即一切有。所以下文說，『迦濕彌羅議理成，我多依彼釋對法』。既然說依據他們來解釋對法藏，就知道這部論以有部為宗。 另一種是密宗，即經部。所以下文說，『經部所說，不違理故』。這部論，大多將
【English Translation】 English version Different. Speaking of characteristics. Venerable Vasumitra (妙音) said that the characteristics of the three times are different, and the three times have their own differences. He said that the dharma exists in the past, conforms to the state of the past, combines without being called separation from the present and future states, because the state of the past appears, so it is only called the past. The present conforms to the state of the present, combines without being called separation from the past and future states. The future conforms to the state of the future, combines without being called separation from the past and present states. Named according to the state of appearance, referring to the past to explain. Speaking of positions. Venerable Vasubandhu (世友) said that the positions of the three times are different, and the three times have their own differences. The position that has not yet functioned is called the future. The position that is functioning is called the present. The position where the function ends is called the past. Arriving at different positions, there are different sayings. For example, moving a chip, placing it in the ones place is called one, placing it in the hundreds place is called one hundred, placing it in the thousands place is called one thousand. The position is different, but the body of the chip does not change. Speaking of dependence. Venerable Buddhadeva (覺天) said that dependence is different, and the three times have their own differences. Dependence refers to observation and waiting. Observing the later from the earlier is called the past. Observing the earlier from the later is called the future. Observing the front and back is called the present. For example, a woman can be called both a daughter and a mother. Observing from the perspective of the mother, she is called a daughter. Observing from the perspective of the daughter, she is called a mother. The master of the treatise (Vasubandhu, 世親) commented that Dharmatrāta (法救) is attached to the transformation of dharmas, and should be classified as a Samkhya (數論) heretic, because the Samkhya school also adheres to the transformation of dharmas. The theory established by Vasumitra (妙音) is chaotic in the world, because the three times all have the phenomena of the three times. The theory established by Buddhadeva (覺天) is also chaotic in the world, and there should be three times in the dharma of one time. For example, in the past, there are many kshanas (剎那), and the front and back kshanas should be called past and future, and the middle kshana is called the present. The future and the present should also be the same. Therefore, among these four views, the theory established by the third, Vasubandhu (世友), is the best. According to the view of the Sautrāntika (經部) school, the past and future have no substance, only the present exists. Now, analyze in detail the purpose of Vasubandhu's (世親) writing of the treatise, there are two kinds. One is the exoteric school, that is, all existence. Therefore, the following says, 'Kashmir's discussion of principles is complete, and I mostly rely on them to explain the Abhidharma (對法)'. Since it is said that relying on them to explain the Abhidharma-kosa (對法藏), it is known that this treatise takes the Sarvāstivāda (有部) as its school. The other is the esoteric school, that is, the Sautrāntika (經部). Therefore, the following says, 'What the Sautrāntika says does not violate reason'. This treatise mostly takes
經部。破薩婆多。故知世親。密意所許。經部為宗。此上不同。第二明宗旨竟。
第三明藏所攝者。藏有三種。一素怛纜藏。此翻為綖。或名為經。正詮于定。二毗奈耶藏。此稱調伏。正詮于戒。三阿毗達磨藏。此言對法。正詮于慧。於此三中。此論即是阿毗達磨藏攝 問為唯一藏攝。亦通餘二。答順正理第一云。諸有素怛覽。及毗奈耶所有窮理問答。皆是此中阿毗達磨藏攝。
第四明翻譯不同者。此論翻譯。總有兩時。初即陳朝。后居唐代。陳朝三藏真諦法師有于嶺南。譯成二十二卷。大唐三藏。永徽年中。于慈恩寺。譯成三十卷。翻譯不同。非無所以。由前譯主未善方言。致使論文義在差舛。至如無為是因果。前譯言非。現法無非得。昔翻云有。大唐三藏音善兩方。譯義無差。綴文不謬。由使懷疑之客。得白玉于青山。佇決之賓。獲玄珠于赤水。由是此論。譯有兩時。
第五略釋品題者。阿毗此云對。達磨此云法。俱舍此云藏。謂無漏慧。名之為對。對有二義。一者對向。謂對向涅槃。二者對觀。謂對觀四諦。法有二種。一勝義法。謂是涅槃。二法相法。通四聖諦。釋法名者。一則軌生物解。二乃能持自性。故名為法 言對法者。謂無漏慧。名之為對。四諦涅槃。名之為法。此無漏慧。名對法
【現代漢語翻譯】 現代漢語譯本：經部（ Sautrantika ），爲了破斥薩婆多（ Sarvastivada ），所以世親（ Vasubandhu ）的密意是認可經部為宗的。以上是不同的觀點。第二部分，闡明宗旨完畢。
第三部分，闡明此論屬於哪個藏（ Pitaka ）所攝。藏有三種：一是素怛纜藏（ Sutra Pitaka ），此翻譯為『綖』，或名為『經』，主要詮釋的是定（ Samadhi ）；二是毗奈耶藏（ Vinaya Pitaka ），此稱作『調伏』，主要詮釋的是戒（ Sila ）；三是阿毗達磨藏（ Abhidhamma Pitaka ），此言『對法』，主要詮釋的是慧（ Prajna ）。在這三種藏中，此論屬於阿毗達磨藏所攝。問：是唯一藏所攝，還是也通於其他二藏？答：順正理第一卷說：『凡是素怛纜（ Sutra ）及毗奈耶（ Vinaya ）中所有窮究真理的問答，都屬於此阿毗達磨藏所攝。』
第四部分，闡明翻譯的不同之處。此論的翻譯總共有兩次。第一次是在陳朝，第二次是在唐代。陳朝的三藏真諦法師在嶺南，翻譯成二十二卷。大唐的三藏，在永徽年間，于慈恩寺，翻譯成三十卷。翻譯不同，並非沒有原因。由於前一次的譯者不擅長方言，導致論文的意義存在偏差。例如，『無為』是因果，前譯說『非』。『現法無非得』，以前翻譯成『有』。大唐的三藏精通兩地的語言，翻譯的意義沒有偏差，綴文沒有錯誤。由此使得懷疑的客人，能在青山中得到白玉；期待決斷的賓客，能在赤水中獲得玄珠。因此，此論有兩次翻譯。
第五部分，簡略解釋品題。阿毗（ Abhi ）此云『對』，達磨（ Dharma ）此云『法』，俱舍（ Kosa ）此云『藏』。指的是無漏慧，稱之為『對』。『對』有二義：一是對向，指對向涅槃（ Nirvana ）；二是對觀，指對觀四諦（ Four Noble Truths ）。法有兩種：一是勝義法，指的是涅槃（ Nirvana ）；二是法相法，通於四聖諦（ Four Noble Truths ）。解釋『法』的含義，一是能作為軌範產生理解，二是能保持自身的性質，所以稱為『法』。說『對法』，指的是無漏慧，稱之為『對』，四諦（ Four Noble Truths ）涅槃（ Nirvana ），稱之為『法』。此無漏慧，名為對法。
【English Translation】 English version: The Sautrantika school, in order to refute the Sarvastivada school, thus Vasubandhu's secret intention acknowledges the Sautrantika as its doctrine. The above are different viewpoints. The second part, explaining the doctrine, is complete.
The third part, explaining which Pitaka (collection) this treatise belongs to. There are three Pitakas: first, the Sutra Pitaka, which is translated as 'thread' or 'scripture', mainly explaining Samadhi (concentration); second, the Vinaya Pitaka, which is called 'discipline', mainly explaining Sila (morality); third, the Abhidhamma Pitaka, which is called 'higher Dharma', mainly explaining Prajna (wisdom). Among these three Pitakas, this treatise belongs to the Abhidhamma Pitaka. Question: Is it included in only one Pitaka, or does it also extend to the other two? Answer: The first volume of the Nyayanusara-sastra says: 'All questions and answers that thoroughly investigate the truth in the Sutras and Vinaya are included in this Abhidhamma Pitaka.'
The fourth part, explaining the differences in translation. There are two translations of this treatise in total. The first was during the Chen dynasty, and the second was during the Tang dynasty. The Tripitaka master Paramartha of the Chen dynasty translated it into twenty-two volumes in Lingnan. The Tripitaka master Xuanzang of the Great Tang dynasty translated it into thirty volumes at Ci'en Temple during the Yonghui era. The differences in translation are not without reason. Because the previous translator was not proficient in the local dialects, the meaning of the text contained discrepancies. For example, 'unconditioned' is the cause and effect, but the previous translation said 'not'. 'The present Dharma is not without attainment', but it was previously translated as 'has'. The Tripitaka master of the Great Tang dynasty was proficient in the languages of both regions, and the meaning of the translation was without discrepancies, and the wording was without errors. Thus, it enables the doubting guests to obtain white jade in the green mountains; and the guests awaiting a decision to obtain black pearls in the red waters. Therefore, this treatise has two translations.
The fifth part, briefly explaining the title. Abhi means 'towards', Dharma means 'law', and Kosa means 'treasury'. It refers to undefiled wisdom, which is called 'towards'. 'Towards' has two meanings: first, towards Nirvana; second, towards contemplating the Four Noble Truths. There are two kinds of Dharma: first, the ultimate Dharma, which refers to Nirvana; second, the phenomenal Dharma, which encompasses the Four Noble Truths. Explaining the meaning of 'Dharma', first, it can serve as a standard to generate understanding; second, it can maintain its own nature, so it is called 'Dharma'. Saying 'Abhidharma' refers to undefiled wisdom, which is called 'towards', and the Four Noble Truths and Nirvana are called 'Dharma'. This undefiled wisdom is called Abhidharma.
者。法之對故。名為對法。是依主釋。依光法師對與法俱通能所。下文當釋 藏有二義。一者包含。二者所依。言包含者。猶如簣篋。此論包含發智論等諸勝義言。故名為藏。發智論等名為對法。俱舍名藏。而非對法。然今此論。名對法藏者。對法之藏故。名對法藏。依主釋也 言所依者。正理釋云。藏或所依。猶如刀藏。引彼義言。造此論故。以對法藏。名對法藏。光法師釋云。鞘名刀藏。刀所依故。言刀名藏。取鞘藏名。以有藏故。名為刀藏 彼發智等。是此所依。所以然者。謂引彼義言。造此論故 彼發智等。名為對法。此論所依故。亦即是藏 今俱舍論。名對法藏者。全取本論對法藏名。有對法藏故。名對法藏。是有財釋。寶法師云。藏或所依。猶如刀藏。此正理文。但釋藏義。未辨有財。正理下文。以對法藏故名對法藏。此文方釋有財。光法師說刀名藏。作有財釋。謬之甚矣 釋對法藏中。無持業釋者。謂世親論主。不欲自取其功。推能于本故也。
第六廣釋文義者。就中有二。一別釋品名。二依文正解 就別釋品名。復分為二。一正釋品名。二明品先後。言正釋品名者。族義持義性義名界。此品廣明。故名分別 問此品亦明蘊處。何故以界標名。答此品廣。以二十二門。分別十八界故。以界標名。
【現代漢語翻譯】 現代漢語譯本：
這些。法的相對性，因此稱為『對法』（Abhidharma，論藏）。這是依主釋（一種梵文複合詞的解釋方法）。依光法師的說法，『對』和『法』都通用於能和所。下文將解釋。
『藏』（pitaka）有兩種含義：一是包含，二是所依。所謂包含，就像竹筐一樣。這部論包含《發智論》等諸多殊勝的意義，因此稱為『藏』。《發智論》等稱為『對法』，《俱舍論》名為『藏』，但不是『對法』。然而，現在這部論，被稱為『對法藏』，是因為它是對法的藏，所以稱為『對法藏』。這是依主釋。
所謂所依，《正理釋》中說：『藏』或者是指所依，就像刀鞘一樣。引用那個意義來說，因為造了這部論。以『對法藏』，命名為『對法藏』。光法師解釋說：鞘名為刀藏，因為刀所依附於它。說刀名為藏，是取了刀鞘的藏名，因為有了藏，所以稱為刀藏。
那些《發智論》等，是這部論所依附的。為什麼這樣說呢？因為引用那些意義來說，造了這部論。
那些《發智論》等，稱為『對法』，這部論是它們所依附的，因此也就是『藏』。
現在《俱舍論》，被稱為『對法藏』，是完全取了本論的『對法藏』這個名稱。因為有了『對法藏』，所以稱為『對法藏』。這是有財釋（一種梵文複合詞的解釋方法）。寶法師說：『藏』或者是指所依，就像刀鞘一樣。這段《正理》的文字，只是解釋了『藏』的含義，沒有辨明有財釋。《正理》的下文，以『對法藏』故名『對法藏』，這段文字才解釋了有財釋。光法師說刀名為藏，並作有財釋，那就大錯特錯了。
在解釋『對法藏』中，沒有持業釋（一種梵文複合詞的解釋方法），是因為世親（Vasubandhu）論主，不想自己佔有功勞，而是把功勞歸於根本的論典。
第六，廣泛解釋文義，其中有兩點：一是分別解釋品名，二是依據經文正確地解釋。就分別解釋品名而言，又分為兩點：一是正確地解釋品名，二是說明品的先後順序。所謂正確地解釋品名，族的含義、持的含義、性的含義，都稱為『界』（dhātu）。這一品廣泛地闡明，所以稱為『分別』（Vibhajya）。
問：這一品也闡明了蘊（skandha）、處（āyatana），為什麼用『界』來命名呢？答：這一品廣泛地以二十二種方式，來分別十八界（dhātu），所以用『界』來命名。
【English Translation】 English version:
These. The relativity of Dharma, hence called 'Abhidharma' (the Collection of Discourses). This is an appositional compound (a method of explaining Sanskrit compound words). According to Guangfa Master, 'Abhi' and 'Dharma' both apply to the able and the able to be. The following text will explain.
'Pitaka' (basket) has two meanings: one is to contain, and the other is what is relied upon. The so-called containing is like a bamboo basket. This treatise contains many superior meanings such as the 'Jnanaprasthana Sutra', hence it is called 'Pitaka'. The 'Jnanaprasthana Sutra' etc. are called 'Abhidharma', and the 'Abhidharmakosa' is called 'Pitaka', but it is not 'Abhidharma'. However, this treatise is now called 'Abhidharmapitaka' because it is the pitaka of Abhidharma, hence it is called 'Abhidharmapitaka'. This is an appositional compound.
The so-called reliance, the 'Nyayaprasthana Sutra' says: 'Pitaka' or refers to what is relied upon, like a scabbard. Quoting that meaning, because this treatise was created. 'Abhidharmapitaka' is named 'Abhidharmapitaka'. Guangfa Master explained: the scabbard is called the knife pitaka, because the knife relies on it. Saying the knife is called pitaka, is taking the name of the scabbard pitaka, because there is a pitaka, it is called the knife pitaka.
Those 'Jnanaprasthana Sutra' etc., are what this treatise relies on. Why is this so? Because quoting those meanings, this treatise was created.
Those 'Jnanaprasthana Sutra' etc., are called 'Abhidharma', this treatise relies on them, so it is also 'Pitaka'.
Now the 'Abhidharmakosa', is called 'Abhidharmapitaka', is completely taking the name of 'Abhidharmapitaka' from this treatise. Because there is 'Abhidharmapitaka', it is called 'Abhidharmapitaka'. This is a possessive compound (a method of explaining Sanskrit compound words). Baofa Master said: 'Pitaka' or refers to what is relied upon, like a scabbard. This passage from the 'Nyayaprasthana Sutra', only explains the meaning of 'Pitaka', and does not distinguish the possessive compound. The following text of the 'Nyayaprasthana Sutra', because of 'Abhidharmapitaka' it is called 'Abhidharmapitaka', this passage explains the possessive compound. Guangfa Master said the knife is called pitaka, and made a possessive compound explanation, that is a big mistake.
In explaining 'Abhidharmapitaka', there is no determinative compound (a method of explaining Sanskrit compound words), because Vasubandhu (Shì Qīn) the master of the treatise, did not want to take the credit for himself, but attributed the credit to the fundamental scriptures.
Sixth, broadly explaining the meaning of the text, there are two points: one is to separately explain the title of the chapter, and the other is to correctly explain according to the scriptures. As for separately explaining the title of the chapter, it is divided into two points: one is to correctly explain the title of the chapter, and the other is to explain the order of the chapters. The so-called correctly explaining the title of the chapter, the meaning of family, the meaning of holding, the meaning of nature, are all called 'dhatu' (界, element). This chapter extensively elucidates, so it is called 'Vibhajya' (分別, analysis).
Question: This chapter also elucidates skandha (蘊, aggregates), ayatana (處, sense bases), why is it named with 'dhatu'? Answer: This chapter extensively uses twenty-two ways to distinguish the eighteen dhatus (界, elements), so it is named with 'dhatu'.
蘊處不爾。故不標也 二明品先後者。此頌上下。總有八品。一界品。二根品。三世間品。四業品。五隨眠品。六賢聖品。七智品。八定品。破我一品。無別正頌。故此不論。初二品總明有漏無漏。后六品別明有漏無漏。總是其本。所以先說。依總釋別。所以後說 就總明中。初界品。明諸法體。根品明諸法用。體是其本。所以先說。依體起用。故次明根 就別明六品中。初三品別明有漏。后三品別明無漏。有漏可厭。所以先說。厭已令欣無漏。所以後說 就別明有漏中。世品明果。業品明因。隨眠品明緣。果粗易厭。所以先明。果不孤起。必藉于因。故次明業。因不孤起。必待于緣所以後明隨眠 就別明無漏中。賢聖品明果。智品明因。定品明緣。果相易欣。所以先說。果必藉因。故次明智。智必待緣。故后明定。
從此第二。依文正解者。將釋此頌。略為三分。一序分。二正宗。三流通。夫聖人造論。必有由致。故初明序分。序分既訖。當有所陳故。次明正宗。宗義已彰。勸物修學故。後有流通。初三行頌。是序分。次有六百行頌。是正宗。后四行頌。是流通分。就序分中。文分兩段。初有四句頌。正明序分。後有八句。隨難別解。且初正明序分。四句者。頌曰。
諸一切種諸冥滅 拔眾生出生死泥
{ "translations": [ "蘊處（蘊：五蘊，色、受、想、行、識；處：十二處，六根、六境）不是這樣安排的，所以沒有特別標明。二、說明品目的先後順序：這首頌文上下共有八品，一是界品（界：十八界，六根、六境、六識），二是根品（根：二十二根，眼根等），三是世間品，四是業品，五是隨眠品（隨眠：煩惱的異名），六是賢聖品，七是智品，八是定品。破我一品沒有單獨的正頌，所以這裡不討論。前兩品總括地說明有漏和無漏，后六品分別說明有漏和無漏。總說是根本，所以先說；依據總說來解釋別說，所以後說。在總說中，先是界品，說明諸法的體性；根品說明諸法的作用。體是根本，所以先說；依據體性產生作用，所以接著說明根。在分別說明的六品中，前三品分別說明有漏，后三品分別說明無漏。有漏令人厭惡，所以先說；厭惡之後，令人欣求無漏，所以後說。在分別說明有漏中，世間品說明果報，業品說明因，隨眠品說明緣。果報粗顯，容易令人厭惡，所以先說明；果報不是孤立產生的，必定依賴於因，所以接著說明業；因不是孤立產生的，必定依賴於緣，所以最後說明隨眠。在分別說明無漏中，賢聖品說明果報，智品說明因，定品說明緣。果報的相狀容易令人欣求，所以先說；果報必定依賴於因，所以接著說明智；智必定依賴於緣，所以最後說明定。", "從此第二，依據經文正式解釋。將要解釋這首頌文，大致分為三分：一是序分，二是正宗，三是流通。聖人造論，必定有原因，所以首先說明序分。序分說完之後，應當有所陳述，所以接著說明正宗。宗義已經彰顯，勸勉人們修學，所以最後有流通。最初三行頌文是序分，接著有六百行頌文是正宗，最後四行頌文是流通分。在序分中，經文分為兩段，最初有四句頌文，正式說明序分；後面有八句，隨著疑問分別解釋。先說正式說明序分的四句頌文：", "頌曰：諸一切種諸冥滅，拔眾生出生死泥。" ], "english_translations": [ 'The Skandha (Skandha: the five aggregates, form, feeling, perception, mental formations, and consciousness) and Ayatana (Ayatana: the twelve sense bases, the six internal sense organs and the six external sense objects) are not arranged in this way, so they are not specifically indicated. Second, explaining the order of the chapters: There are eight chapters in total in this verse, the first is the Dhatu Chapter (Dhatu: the eighteen elements, the six sense organs, the six sense objects, and the six consciousnesses), the second is the Indriya Chapter (Indriya: the twenty-two faculties, such as the eye faculty), the third is the Lokadhatu Chapter, the fourth is the Karma Chapter, the fifth is the Anusaya Chapter (Anusaya: another name for afflictions), the sixth is the Arya Chapter, the seventh is the Jnana Chapter, and the eighth is the Samadhi Chapter. The chapter on breaking the self has no separate main verse, so it is not discussed here. The first two chapters generally explain the contaminated and uncontaminated, and the last six chapters separately explain the contaminated and uncontaminated. The general explanation is the root, so it is said first; explaining the specific based on the general, so it is said later. In the general explanation, the Dhatu Chapter comes first, explaining the nature of all dharmas; the Indriya Chapter explains the function of all dharmas. The nature is the root, so it is said first; function arises based on nature, so the Indriya is explained next. In the six chapters of separate explanation, the first three chapters separately explain the contaminated, and the last three chapters separately explain the uncontaminated. The contaminated is repulsive, so it is said first; after repulsion, it leads to the desire for the uncontaminated, so it is said later. In the separate explanation of the contaminated, the Lokadhatu Chapter explains the results, the Karma Chapter explains the causes, and the Anusaya Chapter explains the conditions. The results are obvious and easy to be repulsed, so they are explained first; the results do not arise independently, they must rely on causes, so the Karma is explained next; the causes do not arise independently, they must rely on conditions, so the Anusaya is explained last. In the separate explanation of the uncontaminated, the Arya Chapter explains the results, the Jnana Chapter explains the causes, and the Samadhi Chapter explains the conditions. The appearance of the results is easy to be desired, so it is said first; the results must rely on causes, so the Jnana is explained next; the Jnana must rely on conditions, so the Samadhi is explained last.', 'From this point, secondly, according to the text, the formal explanation begins. To explain this verse, it is roughly divided into three parts: first, the introduction; second, the main doctrine; and third, the conclusion. When a sage creates a treatise, there must be a reason, so first the introduction is explained. After the introduction is finished, there should be something to present, so next the main doctrine is explained. The meaning of the doctrine has already been revealed, encouraging people to study and practice, so finally there is the conclusion. The first three lines of the verse are the introduction, followed by six hundred lines of the verse which are the main doctrine, and the last four lines of the verse are the conclusion. In the introduction, the text is divided into two sections. The first has four lines of verse, formally explaining the introduction; the following has eight lines, explaining separately according to the questions. First, let\'s talk about the four lines of verse that formally explain the introduction:', 'Verse: All kinds of darkness extinguished, pulling sentient beings out of the mud of birth and death.' ] }
敬禮如是如理師 對法藏論我當說
釋曰。此之四句。正明序分。就此序分。復分兩段。一歸敬序。二發起序。即前三句。是歸敬序。第四句是發起序。就前三句。初兩句明佛三德。第三句指德歸敬 初諸字明所歸敬。次十三字明佛三德。諸者謂諸佛。故論云。諸言所表。謂佛世尊。后十三字中。前有六字。明自利德。后七字明利他德。一切種諸冥滅者。自利德也。冥有二種。一者一切種冥。二者諸冥。一切種冥名不染無知。諸冥是染污無知。此二無知。能覆實義。及障真見。故說為冥(外境名實義內心名真見)一切種者。不染無知。種類無邊。名一切種。障一切法。不能悟解。是不染無知。故種類多也 不染無知。劣慧為體。三性門中。善無記攝。體非煩惱。故名不染。于境不悟。稱曰無知。無知即不染。名不染無知持業釋也。亦名習氣。數習煩惱。所成氣分。習之氣故。名為習氣。唯佛永斷。二乘猶有。故論云聲聞獨覺。雖滅諸冥。以染無智畢竟斷故。非一切種。所以者何。由於佛法極遠時處。及諸義類。無邊差別。不染無知。猶未斷故 解云。佛法者。佛所知法。即極遠時等是也。八萬劫外。名極遠時。三千界外。名極遠處也 諸冥者是染污無知。諸謂諸境。即四諦修道。五部境也。五部非一。故
【現代漢語翻譯】 現代漢語譯本： 敬禮如是如理師（對如理通達的導師表達敬意），我將宣說《法藏論》。
釋論說，這四句經文，正是說明序分。就這序分而言，又可分為兩段：一是歸敬序，二是發起序。前面的三句是歸敬序，第四句是發起序。就前面的三句而言，最初的兩句說明佛的三德，第三句指明歸敬的對象。
最初的『諸』字，說明所歸敬的對象。接下來的十三字，說明佛的三德。『諸』字指的是諸佛。所以論中說：『諸』字所代表的，是佛世尊。後面的十三字中，前六個字說明自利德，后七個字說明利他德。『一切種諸冥滅者』，是自利德。冥有兩種：一是『一切種冥』，二是『諸冥』。『一切種冥』名為不染無知，『諸冥』是染污無知。這兩種無知，能夠覆蓋真實的意義，以及障礙真正的見解，所以被稱為『冥』（外境名為實義，內心名為真見）。
『一切種』，指不染無知的種類無邊無際，名為一切種。障礙一切法，不能領悟理解，是不染無知，所以種類繁多。不染無知，以劣慧為體。在三性門中，屬於善或無記。本體不是煩惱，所以名為不染。對於境界不能領悟，稱為無知。無知即是不染，『不染無知』是持業釋。也稱為習氣，多次串習煩惱所形成的氣分，因為串習的緣故，名為習氣。只有佛才能永遠斷除，二乘（聲聞和獨覺）仍然存在。所以論中說：聲聞和獨覺，雖然滅除了諸冥，但因為染污的無智沒有徹底斷除，所以不是一切種。為什麼呢？因為對於佛法極其遙遠的時間和處所，以及各種義理的無邊差別，不染無知仍然沒有斷除。
解釋說，佛法，是佛所知的法，也就是極其遙遠的時間等等。八萬劫以外，名為極其遙遠的時間，三千大千世界以外，名為極其遙遠的處所。『諸冥』是染污無知，『諸』指的是各種境界，也就是四諦（苦、集、滅、道）修道的五部境。五部不是單一的，所以...
【English Translation】 English version: Homage to the Teacher who is Thus and Truly Understanding (expressing reverence to the teacher who has true understanding), I shall speak on the Abhidharma-kośa-bhāṣya (Treasury of Knowledge).
The commentary says, these four lines precisely explain the introductory section. Regarding this introductory section, it can be further divided into two parts: first, the homage section; second, the initiating section. The first three lines are the homage section, and the fourth line is the initiating section. Regarding the first three lines, the first two lines explain the three virtues of the Buddha, and the third line indicates the object of homage.
The initial word 'all' indicates the object of homage. The following thirteen words explain the three virtues of the Buddha. The word 'all' refers to all Buddhas. Therefore, the treatise says: 'The word 'all' represents the Buddha, the World-Honored One.' Among the following thirteen words, the first six words explain the virtue of self-benefit, and the last seven words explain the virtue of benefiting others. 'The destroyer of all kinds of obscurations' refers to the virtue of self-benefit. There are two kinds of obscurations: first, 'all kinds of obscurations'; second, 'obscurations'. 'All kinds of obscurations' are called non-afflicted ignorance, and 'obscurations' are afflicted ignorance. These two kinds of ignorance can cover the true meaning and obstruct true insight, so they are called 'obscurations' (external objects are called true meaning, and the inner mind is called true insight).
'All kinds' refers to the boundless types of non-afflicted ignorance, called 'all kinds'. Obstructing all dharmas and being unable to comprehend, it is non-afflicted ignorance, so there are many types. Non-afflicted ignorance has inferior wisdom as its essence. In the three natures, it belongs to the category of wholesome or neutral. Its substance is not a defilement, so it is called non-afflicted. Being unable to comprehend the object is called ignorance. Ignorance is non-afflicted, 'non-afflicted ignorance' is a karmadhāraya compound. It is also called habitual tendencies, the energy formed by repeatedly practicing defilements. Because of the habituation, it is called habitual tendencies. Only the Buddha can permanently eliminate it, while the Two Vehicles (Śrāvakas and Pratyekabuddhas) still possess it. Therefore, the treatise says: Śrāvakas and Pratyekabuddhas, although they have eliminated obscurations, are not 'all kinds' because afflicted ignorance has not been completely eliminated. Why? Because regarding the extremely distant times and places of the Buddha's teachings, and the boundless differences in various meanings, non-afflicted ignorance has still not been eliminated.
The explanation says, the Buddha's teachings are the dharmas known by the Buddha, which are the extremely distant times, etc. Beyond eighty thousand kalpas is called extremely distant time, and beyond three thousand great chiliocosms is called extremely distant place. 'Obscurations' are afflicted ignorance, and 'all' refers to various objects, which are the five categories of the Four Noble Truths (duḥkha, samudaya, nirodha, mārga) and the path of cultivation. The five categories are not singular, so...
名諸境。冥者即是見修所斷。一切煩惱。以此煩惱覆障諸境。故說為冥。染污無知。無明為體。煩惱不凈。名為染污。于境不悟。故曰無知。無知即染污。名染污無知。持業釋也 頌言滅者。滅有二滅。一擇滅。二非擇滅 一切種冥滅。是非擇滅。由佛世尊斷一切種冥。證不生法。故名非擇滅。此言證者。是不染無知。勝緣闕位。得非擇滅。名為證也。由斷此冥。獲一切智。能知一切種類法。故智德圓滿 諸冥滅者。即是擇滅。由佛世尊斷煩惱冥。證不生法。名為擇滅。斷德圓滿故。頌滅字通二滅也。智德是佛身中。智慧為體。斷德是佛所證。擇滅為體。滅名為斷。由斷顯故 拔眾生出生死泥者。嘆利他德也。一切眾生。于生死泥。淪沒無救。世尊哀愍。隨授所應正法教手。拔濟令出。此是恩德。大悲為體 言眾生者。有眾多生死故也。言泥者。有漏業。煩惱異熟果為體。煩惱如水。業異熟如土。由此相參。成生死泥 敬禮如是如理師者。指德歸敬。稽首接足。故稱敬禮。諸有具前自他利德。故云如是。即如是者。指前三德也 如理師者顯利他德。益物為勝。故別標敬 由佛世尊能方便說如理正教。拔濟眾生。名如理師。上來歸敬序竟。
對法藏論我當說者。是發起序。為發起論端故也 教誡學徒。故稱為論。
【現代漢語翻譯】 現代漢語譯本 稱為『諸境』（vishaya）。『冥』（tamas）指的是見道和修道所斷除的一切煩惱。這些煩惱遮蔽和障礙了諸境，所以稱為『冥』。染污的無知，以無明（avidya）為本體。煩惱是不清凈的，所以名為『染污』。對於境界不能覺悟，所以稱為『無知』。『無知』即是『染污』，名為『染污無知』，這是持業釋（karmadharaya）。 頌文中的『滅』（nirodha），有二種滅：一、擇滅（pratisamkhya-nirodha）；二、非擇滅（apratisamkhya-nirodha）。 『一切種冥滅』是非擇滅。由於佛世尊斷除了一切種類的『冥』，證得了不生法（anutpada-dharma），所以名為非擇滅。這裡說的『證』，是指不染污的無知，勝妙的因緣條件缺失，從而獲得非擇滅，這稱為『證』。由於斷除了這種『冥』，獲得了『一切智』（sarvajna），能夠知曉一切種類的法，所以智慧功德圓滿。 『諸冥滅』是擇滅。由於佛世尊斷除了煩惱『冥』，證得了不生法，所以名為擇滅，斷除的功德圓滿。所以頌文中的『滅』字，通指二種滅。智德（jnana-guna）是佛身中以智慧為本體，斷德（prahana-guna）是佛所證得的擇滅為本體。『滅』名為『斷』，由斷除而顯現。 『拔眾生出生死泥』，是讚歎利他之德。一切眾生，在生死泥中，沉淪而無救助。世尊哀憫他們，隨其根器授予相應的正法教導之手，拔濟他們脫離生死泥。這是恩德，以大悲（maha-karuna）為本體。 『眾生』（sattva）的意思是，具有眾多的生死。『泥』（panka）的意思是，以有漏業（sāsrava-karma）、煩惱（klesha）和異熟果（vipaka-phala）為本體。煩惱如水，業和異熟果如土，由此相互摻雜，形成生死泥。 『敬禮如是如理師』，是指歸依功德，稽首接足，所以稱為『敬禮』。諸位具有前面所說的自利和他利功德，所以說『如是』。『如是』指的是前面的三種功德。 『如理師』（yathavad-upadhyaya）是彰顯利他之德，利益眾生最為殊勝，所以特別標明敬禮。由於佛世尊能夠方便宣說如理的正教，拔濟眾生，所以名為『如理師』。以上是歸敬序的結束。
『對法藏論我當說』，是發起序。是爲了發起論的開端。教誡學徒，所以稱為『論』（abhidharma-kosa）。
【English Translation】 English version They are called 『objects』 (vishaya). 『Darkness』 (tamas) refers to all the afflictions that are severed by the path of seeing and the path of cultivation. These afflictions cover and obstruct the objects, hence they are called 『darkness』. Defiled ignorance, with ignorance (avidya) as its essence. Afflictions are impure, hence called 『defiled』. Not being enlightened about the objects, hence it is said 『ignorance』. 『Ignorance』 is 『defiled』, named 『defiled ignorance』, this is a karmadharaya compound. The 『cessation』 (nirodha) in the verse has two types of cessation: 1. Cessation through discrimination (pratisamkhya-nirodha); 2. Cessation not through discrimination (apratisamkhya-nirodha). 『The cessation of all kinds of darkness』 is cessation not through discrimination. Because the World-Honored One Buddha severed all kinds of 『darkness』, and attained the unproduced dharma (anutpada-dharma), hence it is called cessation not through discrimination. The 『attainment』 mentioned here refers to the non-defiled ignorance, the absence of superior conditions, thereby obtaining cessation not through discrimination, this is called 『attainment』. Because of severing this 『darkness』, one obtains 『omniscience』 (sarvajna), able to know all kinds of dharmas, hence the merit of wisdom is complete. 『The cessation of all darknesses』 is cessation through discrimination. Because the World-Honored One Buddha severed the darkness of afflictions, and attained the unproduced dharma, hence it is called cessation through discrimination, the merit of severance is complete. Therefore, the word 『cessation』 in the verse refers to both types of cessation. The merit of wisdom (jnana-guna) is in the Buddha's body with wisdom as its essence, the merit of severance (prahana-guna) is the cessation through discrimination attained by the Buddha as its essence. 『Cessation』 is named 『severance』, manifested by severance. 『Pulling sentient beings out of the mud of birth and death』 is praising the merit of benefiting others. All sentient beings, in the mud of birth and death, are sinking without rescue. The World-Honored One pities them, according to their capacity, bestowing the hand of the corresponding right dharma teaching, pulling them out of the mud of birth and death. This is grace, with great compassion (maha-karuna) as its essence. 『Sentient beings』 (sattva) means having many births and deaths. 『Mud』 (panka) means having defiled karma (sāsrava-karma), afflictions (klesha), and the result of maturation (vipaka-phala) as its essence. Afflictions are like water, karma and the result of maturation are like soil, thereby intermingling, forming the mud of birth and death. 『Reverently paying homage to such a teacher who accords with the truth』 refers to returning to the merit, bowing the head and touching the feet, hence it is called 『reverently paying homage』. All those who possess the aforementioned merits of benefiting oneself and others, hence it is said 『such』. 『Such』 refers to the three aforementioned merits. 『Teacher who accords with the truth』 (yathavad-upadhyaya) is to manifest the merit of benefiting others, benefiting beings is the most supreme, hence it is specially marked for reverence. Because the World-Honored One Buddha is able to conveniently expound the right teaching that accords with the truth, pulling sentient beings out, hence it is called 『teacher who accords with the truth』. The above is the end of the introductory section of paying homage.
『I shall speak on the Abhidharma-kosa』 is the introductory section of initiation. It is for initiating the beginning of the treatise. To instruct the disciples, hence it is called 『treatise』 (abhidharma-kosa).
教是教授。令人修善。誡是誡勖。令人斷惡。斷惡修善故名教誡。其對法藏。鄰次當辨。我當說者。五蘊假者。目之為我。當說之言簡已正說。
從此第二。隨難別解。此復分三。一釋對法。二釋藏。三明說意說人。且初第一。釋對法者。頌曰。
凈慧隨行名對法 及能得此諸慧論
釋曰。凈慧隨行名對法者。明勝義對法也。凈慧者。謂無漏慧。離縛名凈。簡擇稱慧。凈慧眷屬。名曰隨行。慧相應心。及受想等。諸心所法。四相及得。道共無表。此等諸法。是慧眷屬。隨慧行故。名曰隨行。如是凈慧。及與隨行。通攝五蘊。名為勝義阿毗達磨。此五蘊中。言色蘊者。道共戒也。受想蘊者。隨行中受想心所也。行蘊者。除受想外諸餘心所。四相及得也。識蘊者。慧相應心也 言勝義者。無漏名勝。實體稱義。勝即是義。名為勝義。勝義即對法。名勝義對法。持業釋也 及能得此諸慧論者。此明世俗對法。頌文諸字。通在兩處。一則諸慧。二則諸論。慧論非一。故名為諸。此諸慧論是有漏法。名為世俗。此者無漏凈慧也由彼諸慧諸論。方能得此無漏凈慧。名能得此也。非但凈慧隨行。名為對法。及能得此。諸慧論亦名對法。故云及也。言諸慧者慧有四種。一者生得慧。生便得故。二者聞慧。聞教成故。
【現代漢語翻譯】 現代漢語譯本：教是教授，使人修習善行。誡是告誡，使人斷除惡行。斷除惡行，修習善行，所以稱為教誡。關於對法藏（Abhidhamma Pitaka，佛教經藏之一，主要闡述佛教的哲學和心理學），接下來應當辨析。我將要說的，是以五蘊（Skandha，構成個體存在的五種要素：色、受、想、行、識）假合而成的，稱之為『我』。『當說之言簡已正說』，意思是說，接下來要直接進入正題。
從此第二部分，隨順難題分別解釋。這又分為三部分：一是解釋對法（Abhidhamma），二是解釋藏（Pitaka），三是闡明『說』的意義和『說』的人。首先是第一部分，解釋對法。頌文說：
『凈慧隨行名對法，及能得此諸慧論。』
解釋說：『凈慧隨行名對法』，闡明的是勝義對法（Paramattha-Abhidhamma，最高意義的對法）。『凈慧』，指的是無漏慧（Anāsrava-paññā，沒有煩惱污染的智慧），遠離束縛稱為『凈』，簡擇辨別稱為『慧』。『凈慧』的眷屬，稱為『隨行』，與『慧』相應的『心』，以及『受』（Vedanā，感受）、『想』（Saññā，知覺）等各種『心所法』（Cetasika，心理作用），『四相』（Lakṣaṇa，生、住、異、滅），以及『得』（Prāpti，獲得），『道共無表』（Mārga-sahabhūta-avijñapti，與道相應的無表色），這些法都是『慧』的眷屬，隨順『慧』而行，所以稱為『隨行』。像這樣，『凈慧』以及『隨行』，總括五蘊，稱為勝義阿毗達磨。這五蘊中，『色蘊』（Rūpa-skandha，物質要素）指的是道共戒（Mārga-sahabhūta-śīla）。『受蘊』（Vedanā-skandha，感受要素）和『想蘊』（Saññā-skandha，知覺要素）指的是隨行中的受和想心所。『行蘊』（Saṅkhāra-skandha，意志要素）指的是除了受和想之外的其餘心所、四相以及得。『識蘊』（Viññāṇa-skandha，意識要素）指的是與慧相應的心。
『勝義』，指的是無漏為『勝』，實體為『義』，『勝』即是『義』，稱為『勝義』，『勝義』即是對法，稱為『勝義對法』，這是持業釋（Karmadhāraya，一種複合詞的構成方式）。『及能得此諸慧論者』，闡明的是世俗對法（Saṃvṛti-Abhidhamma，相對意義的對法）。頌文中的『諸』字，可以通用於兩處，一是『諸慧』，二是『諸論』。『慧』和『論』不止一種，所以稱為『諸』。這些『慧』和『論』是有漏法（Sāsrava-dharma，有煩惱污染的法），稱為『世俗』。這裡的『此』指的是無漏凈慧。因為有了這些『慧』和『論』，才能獲得這種無漏凈慧，所以稱為『能得此』。不僅僅是『凈慧隨行』稱為對法，能夠獲得『凈慧』的『諸慧論』也稱為對法，所以用了『及』字。『諸慧』有四種：一是生得慧（Sahajā-paññā，天生的智慧），生來就具有；二是聞慧（Sutamaya-paññā，通過聽聞獲得的智慧），通過聽聞教法而成就。
【English Translation】 English version: 'Teaching' (教) means instruction, leading people to cultivate goodness. 'Precept' (誡) means admonition, leading people to abandon evil. Abandoning evil and cultivating goodness is why it's called 'teaching and precept' (教誡). Regarding the Abhidhamma Pitaka (對法藏, the collection of Buddhist scriptures mainly elaborating on Buddhist philosophy and psychology), we should next analyze it. What I am about to say refers to what is conventionally called 'I', which is a temporary aggregation of the five skandhas (五蘊, the five aggregates constituting individual existence: form, feeling, perception, mental formations, and consciousness). 'The words to be spoken are simplified, and the correct explanation is given,' meaning that we will now directly enter the main topic.
From this second part onwards, explanations are given separately according to the difficulties encountered. This is further divided into three parts: first, explaining Abhidhamma (對法); second, explaining Pitaka (藏); and third, clarifying the meaning of 'speaking' and the person who 'speaks'. Let's begin with the first part, explaining Abhidhamma. The verse says:
'Pure wisdom accompanied by its retinue is called Abhidhamma, as well as the treatises of wisdom that can attain it.'
The explanation is: 'Pure wisdom accompanied by its retinue is called Abhidhamma,' which clarifies the ultimate Abhidhamma (勝義對法, Paramattha-Abhidhamma). 'Pure wisdom' (凈慧) refers to undefiled wisdom (無漏慧, Anāsrava-paññā), being free from bondage is called 'pure,' and discerning is called 'wisdom.' The retinue of 'pure wisdom' is called 'accompaniment' (隨行), the 'mind' (心) that is associated with 'wisdom,' as well as 'feeling' (受, Vedanā), 'perception' (想, Saññā), and other 'mental factors' (心所法, Cetasika), the 'four characteristics' (四相, Lakṣaṇa: arising, abiding, changing, ceasing), as well as 'attainment' (得, Prāpti), and 'non-revealing form co-arisen with the path' (道共無表, Mārga-sahabhūta-avijñapti). These dharmas are the retinue of 'wisdom,' following 'wisdom,' so they are called 'accompaniment.' In this way, 'pure wisdom' and its 'accompaniment,' encompassing the five skandhas, are called ultimate Abhidhamma. Among these five skandhas, 'form skandha' (色蘊, Rūpa-skandha) refers to the precepts co-arisen with the path (道共戒, Mārga-sahabhūta-śīla). 'Feeling skandha' (受蘊, Vedanā-skandha) and 'perception skandha' (想蘊, Saññā-skandha) refer to the feeling and perception mental factors within the accompaniment. 'Mental formations skandha' (行蘊, Saṅkhāra-skandha) refers to the remaining mental factors besides feeling and perception, the four characteristics, and attainment. 'Consciousness skandha' (識蘊, Viññāṇa-skandha) refers to the mind associated with wisdom.
'Ultimate' (勝義) refers to undefiled as 'ultimate,' and substance as 'meaning.' 'Ultimate' is 'meaning,' called 'ultimate meaning,' and 'ultimate meaning' is Abhidhamma, called 'ultimate Abhidhamma,' which is a Karmadhāraya compound. 'And the treatises of wisdom that can attain it' clarifies the conventional Abhidhamma (世俗對法, Saṃvṛti-Abhidhamma). The word 'treatises' in the verse can be applied to both 'wisdoms' and 'treatises.' 'Wisdoms' and 'treatises' are not just one kind, so they are called 'treatises.' These 'wisdoms' and 'treatises' are defiled dharmas (有漏法, Sāsrava-dharma), called 'conventional.' 'This' here refers to undefiled pure wisdom. Because of these 'wisdoms' and 'treatises,' one can attain this undefiled pure wisdom, so it is called 'that which can attain it.' Not only is 'pure wisdom accompanied by its retinue' called Abhidhamma, but the 'treatises of wisdom' that can attain 'pure wisdom' are also called Abhidhamma, hence the use of 'and.' There are four types of 'wisdoms': first, innate wisdom (生得慧, Sahajā-paññā), which is possessed from birth; second, wisdom from hearing (聞慧, Sutamaya-paññā), which is achieved through hearing the teachings.
三者思慧。因思起故。四者修慧。從定生故。定名為修。熏修於心。令成功德。無過於定。故獨名修 言諸論者謂六足論等。一舍利子。造集異門足論。二大目犍連造法蘊足論。三迦多演那。造施設足論。已上三論。佛在世造 佛涅槃后。一百年中。提婆設磨。造識身足論。至三百年初。尊者世友。造品類足論。又造界身足論。至三百年末。迦多演尼子。造發智論。前六足論。義門稍少。發智一論。法門最廣。後代論師。說六為足。發智為身。後代論師。多宗發智。大毗婆娑依之而造。無漏凈慧。是真對法。有漏慧論。非真對法 言對法者。謂為無漏作資糧故。亦名對法。故論云。此諸慧論。是彼資糧故。亦得名阿毗達磨。言資糧者。先因論教。次有生得。從生得後方有聞慧。從聞慧后次起思慧。從思慧后始生修慧。從修慧後起無漏慧。故諸慧論。是凈慧資糧也 釋此法名者。能持自性。故名為法。且如色法。變礙為性。能持此性。故名色法。略舉此一。余法例然。法有二種。一勝義法。二法相法。勝義法者。謂是涅槃。是善是常。故名為勝。有實體故。複名為義。即勝名義。即勝義名法。故名勝義法。持業釋也。二法相法者。通四聖諦。相者性也。狀也。望自體邊名性。望他緣邊名相。此四諦法。是法相故。故名法
【現代漢語翻譯】 現代漢語譯本 三者是思慧（通過思考產生的智慧）。因為思考而生起。 四者是修慧（通過禪定產生的智慧）。從禪定中產生。禪定被稱為修。用禪定熏習內心，使之成就功德。沒有什麼比禪定更殊勝，所以單獨稱為修。 說到那些論者，指的是《六足論》等。第一位是舍利子（Śāriputra），造了《集異門足論》。第二位是大目犍連（Mahāmaudgalyāyana），造了《法蘊足論》。第三位是迦多衍那（Kātyāyana），造了《施設足論》。以上三論，是佛陀在世時所造。 佛陀涅槃后，一百年中，提婆設摩（Devaśarman）造了《識身足論》。到三百年初，尊者世友（Vasumitra）造了《品類足論》，又造了《界身足論》。到三百年末，迦多衍尼子（Kātyāyanīputra）造了《發智論》。前面的六足論，義理稍少。《發智論》一論，法門最為廣博。後代的論師，說六足為足，《發智論》為身。後代的論師，大多宗奉《發智論》。《大毗婆沙論》依據它而造。無漏的清凈智慧，是真正的對法（Abhidharma）。有漏的智慧論，不是真正的對法。 說到對法，是指爲了無漏慧作為資糧的緣故，也稱為對法。所以論中說：『這些智慧論，是它們的資糧』，因此也得名為阿毗達磨（Abhidharma）。說到資糧，先有論教，其次有生得慧，從生得慧后才有聞慧，從聞慧后才生起思慧，從思慧后才開始產生修慧，從修慧後生起無漏慧。所以各種智慧論，是清凈智慧的資糧。 解釋這個法的名稱，能夠保持自身的特性，所以稱為法。比如色法，以變礙為特性，能夠保持這個特性，所以稱為色法。簡單舉這一個例子，其餘的法可以類推。法有兩種，一是勝義法，二是法相法。勝義法，指的是涅槃（Nirvāṇa），是善是常，所以稱為勝。有實體，所以又稱為義。即勝名為義，即勝義名為法，所以稱為勝義法。這是持業釋。二是法相法，包括四聖諦。相就是性，就是狀。從自體方面來說稱為性，從他緣方面來說稱為相。這四諦法，是法相，所以稱為法。
【English Translation】 English version The third is reflective wisdom (thinking wisdom). It arises from thinking. The fourth is cultivation wisdom (meditative wisdom). It arises from samādhi (concentration). Samādhi is called cultivation. Cultivating the mind with samādhi leads to the accomplishment of merit. Nothing surpasses samādhi, so it is uniquely called cultivation. Speaking of those commentators, referring to works like the Six Treatises (Śaṭpāda-abhidharma). First, Śāriputra (舍利子) composed the Treatise on the Collection of Different Meanings (Saṅgītiparyāya-pāda-śāstra). Second, Mahāmaudgalyāyana (大目犍連) composed the Treatise on the Collection of Dharma Categories (Dharmaskandha-pāda-śāstra). Third, Kātyāyana (迦多衍那) composed the Treatise on Establishments (Prajñapti-pāda-śāstra). The above three treatises were composed during the Buddha's lifetime. After the Buddha's Nirvāṇa (涅槃), within one hundred years, Devaśarman (提婆設摩) composed the Treatise on the Body of Consciousness (Vijñānakāya-pāda-śāstra). At the beginning of the third century, Venerable Vasumitra (世友) composed the Treatise on Categories (Dhatukāya-pāda-śāstra), and also composed the Treatise on Elements (Prakaraṇa-pāda-śāstra). At the end of the third century, Kātyāyanīputra (迦多衍尼子) composed the Treatise on Knowledge (Jñānaprasthāna). The previous Six Treatises had fewer meanings. The Treatise on Knowledge is the most extensive in its Dharma teachings. Later commentators said that the Six Treatises were the feet, and the Treatise on Knowledge was the body. Later commentators mostly followed the Treatise on Knowledge. The Great Commentary (Mahāvibhāṣā) was created based on it. Uncontaminated pure wisdom is true Abhidharma (對法). Contaminated wisdom treatises are not true Abhidharma. Speaking of Abhidharma, it means that it serves as a resource for uncontaminated wisdom, so it is also called Abhidharma. Therefore, the treatise says: 'These wisdom treatises are their resources,' so they are also named Abhidharma. Speaking of resources, first there is the teaching of the treatises, then there is innate wisdom. After innate wisdom, there is heard wisdom. After heard wisdom, reflective wisdom arises. After reflective wisdom, cultivation wisdom begins to arise. After cultivation wisdom, uncontaminated wisdom arises. Therefore, various wisdom treatises are resources for pure wisdom. Explaining the name of this Dharma (法), it can maintain its own nature, so it is called Dharma. For example, rūpa (色法), its characteristic is change and obstruction. Being able to maintain this characteristic is called rūpa. Briefly citing this one example, the remaining dharmas can be inferred similarly. There are two types of Dharma: one is ultimate Dharma, and the other is phenomenal Dharma. Ultimate Dharma refers to Nirvāṇa (涅槃), which is good and constant, so it is called ultimate. It has substance, so it is also called meaning. That which is ultimate is called meaning, and that which is ultimate meaning is called Dharma, so it is called ultimate Dharma. This is a possessive compound. The second is phenomenal Dharma, which encompasses the Four Noble Truths. 'Lakshana' (相) means nature, means form. From the perspective of the self, it is called nature; from the perspective of external conditions, it is called form. These Four Truths are phenomenal Dharma, so they are called Dharma.
相法。法相即法持業釋也。對有二義。一則對向。謂無漏慧。對向涅槃。二則對觀。謂無漏慧。對觀四諦。前言對向。以因對果。因即凈慧。果即涅槃 後言對觀。以心對境。心即凈慧。境即四諦 無漏凈慧。但是其對。是能對故。而非是法。非所對故 言對法者。是法之對故。依主釋也。光法師云。能對對勝。且與對名。理實而言。亦名為法。持自性故 所對法勝。且立法名。理實而言。亦名為對。是所對故。由此對法。俱通能所 總有六種。一自性對法。謂凈慧也。二隨行對法。謂凈慧眷屬也。三方便對法。謂有漏四慧也。四資糧對法。謂論教也。五境界對法。謂四諦也。六果對法。謂涅槃也。前四能對。名對法。后二所對名對法也 此能所對。各有三釋。且能對法。有三釋者。一能對名對。所對名法。法之對故。名為對法。依主釋也。二能對非對法。所對名對法。能對名對法者。有對法故。名為對法。有財釋也。三能對名對。是能對故 亦名為法。持自性故。對即是法。名為對法。持業釋也。所對法中。亦有三釋。準能對說。依寶法師。唯說能對。名為對法。釋對法名。唯依主釋也。此解甚佳。妙符論矣。
從此第二釋藏名。論云已釋對法。何謂此論名對法藏。頌曰。
攝彼勝義依彼故 此立對法
【現代漢語翻譯】 現代漢語譯本： 相法（Lakshana Dharma）。法相即是『法』的『持業釋』（Dharayukta Karma Vyakhyana）也。『對』有二重含義：一是『對向』，指無漏慧（Anasrava-jnana），對向涅槃（Nirvana）；二是『對觀』，指無漏慧，對觀四諦（Four Noble Truths）。前一個『對向』，是以因對果，因即是清凈的智慧，果即是涅槃。后一個『對觀』，是以心對境，心即是清凈的智慧，境即是四諦。無漏的清凈智慧，只是其『對』的作用，是能對，而非是『法』，因為不是所對。 說到『對法』，是『法』的『對』，所以是『依主釋』（Ashrayadhipati Vyakhyana）。光法師說，能對之『對』殊勝，暫且稱之為『對』，但從道理上說，也可以稱之為『法』，因為它持有自性。所對之『法』殊勝，暫且立名為『法』，但從道理上說，也可以稱之為『對』，因為它是所對。由此可見，『對』和『法』，都貫通能對和所對。 總共有六種『對法』：一是自性對法，指清凈的智慧；二是隨行對法，指清凈智慧的眷屬；三是方便對法，指有漏的四種智慧；四是資糧對法，指論教；五是境界對法，指四諦；六是果對法，指涅槃。前四種是能對，稱為『對法』，后兩種是所對，稱為『對法』。 這種能所對，各有三種解釋。先說能對法，有三種解釋：一是能對名為『對』，所對名為『法』，『法』的『對』，所以名為『對法』，是『依主釋』。二是能對非『對法』，所對名『對法』，能對名為『對法』，因為有『對法』的緣故，所以名為『對法』，是『有財釋』（Arthavat Vyakhyana）。三是能對名為『對』，因為是能對；也名為『法』，因為它持有自性。『對』即是『法』，名為『對法』，是『持業釋』。所對法中，也有三種解釋，參照能對法來說明。依寶法師的觀點，只說能對，名為『對法』，解釋『對法』這個名稱，只用『依主釋』。這種解釋非常好，巧妙地符合了論的本意。 從此第二釋藏名。論云已釋對法。何謂此論名對法藏。頌曰。 攝彼勝義依彼故 此立對法
【English Translation】 English version: Lakshana Dharma (Characteristics of Dharma). Dharma Lakshana is the 'Dharayukta Karma Vyakhyana' (Possessive कर्म व्याख्यान) of 'Dharma'. 'Prati' (opposition/counterpart) has two meanings: first, 'Pratyukha' (facing towards), referring to Anasrava-jnana (untainted wisdom) facing towards Nirvana (liberation); second, 'Pratipashyana' (contemplating), referring to Anasrava-jnana contemplating the Four Noble Truths (Chatur Arya Satya). The former 'Pratyukha' is using cause to face the result, where the cause is pure wisdom and the result is Nirvana. The latter 'Pratipashyana' is using mind to face the object, where the mind is pure wisdom and the object is the Four Noble Truths. Untainted pure wisdom is merely the function of 'Prati' (opposition), it is the 'doer' of opposition, and not the 'Dharma' (law/principle), because it is not the object of opposition. When speaking of 'Prati Dharma' (opposing Dharma), it is the 'opposition' of 'Dharma', therefore it is 'Ashrayadhipati Vyakhyana' (Dependent-Lord व्याख्यान). Dharma Master Guang said that the 'opposition' of the 'doer' of opposition is superior, and is temporarily called 'Prati', but in principle, it can also be called 'Dharma', because it holds its own nature. The 'Dharma' that is the object of opposition is superior, and is temporarily named 'Dharma', but in principle, it can also be called 'Prati', because it is the object of opposition. From this, it can be seen that both 'Prati' and 'Dharma' encompass the 'doer' and the 'object' of opposition. In total, there are six types of 'Prati Dharma': first, Svarupa Prati Dharma (self-nature opposing Dharma), referring to pure wisdom; second, Anugama Prati Dharma (following opposing Dharma), referring to the retinue of pure wisdom; third, Upaya Prati Dharma (expedient opposing Dharma), referring to the four types of tainted wisdom; fourth, Sambhara Prati Dharma (accumulation opposing Dharma), referring to treatises and teachings; fifth, Vishaya Prati Dharma (object opposing Dharma), referring to the Four Noble Truths; sixth, Phala Prati Dharma (fruit opposing Dharma), referring to Nirvana. The first four are the 'doer' of opposition, called 'Prati Dharma', and the latter two are the 'object' of opposition, called 'Prati Dharma'. These 'doer' and 'object' of opposition each have three explanations. First, regarding the 'doer' of opposing Dharma, there are three explanations: first, the 'doer' of opposition is named 'Prati', and the 'object' of opposition is named 'Dharma', the 'opposition' of 'Dharma', therefore it is named 'Prati Dharma', which is 'Ashrayadhipati Vyakhyana'. Second, the 'doer' is not 'Prati Dharma', and the 'object' is named 'Prati Dharma', the 'doer' is named 'Prati Dharma', because there is 'Prati Dharma', therefore it is named 'Prati Dharma', which is 'Arthavat Vyakhyana'. Third, the 'doer' is named 'Prati', because it is the 'doer' of opposition; it is also named 'Dharma', because it holds its own nature. 'Prati' is 'Dharma', named 'Prati Dharma', which is 'Dharayukta Karma Vyakhyana'. In the 'Dharma' that is the object of opposition, there are also three explanations, referring to the explanation of the 'doer' of opposing Dharma. According to Dharma Master Bao, only the 'doer' of opposition is named 'Prati Dharma', and the explanation of the name 'Prati Dharma' only uses 'Ashrayadhipati Vyakhyana'. This explanation is very good, and subtly conforms to the original intention of the treatise. From this, the second explanation of the name of the storehouse. The treatise says that Prati Dharma has been explained. Why is this treatise named Prati Dharma Storehouse? The verse says: Gathering that supreme meaning, relying on that, this establishes Prati Dharma.
俱舍名
釋曰上句釋藏。下句釋名。攝彼勝義依彼故者。以二義釋藏也。一攝彼勝義故。二依彼故 攝彼勝義者。包含名藏。謂此俱舍。攝彼對法。發智論等。諸勝義言。故名為藏。對法之藏。名對法藏。依主釋也。依彼者。所依名藏。謂此俱舍。依彼對法發智論等。從彼引生。彼是所依故名為藏。發智論等。是對法藏。今此俱舍。有對法藏。故名對法藏。有財釋也。此立對法俱舍名者。結成也。
從此第三。明說意說人。論云。何因說彼阿毗達磨(問說意也)。誰復先說阿毗達磨(問說人也)。頌曰。
若離擇法定無餘 能滅諸惑勝方便 由惑世間漂有海 因此傳佛說對法
釋曰從若離擇法。乃至第四句。因此。傳說對法者。明說論意也。傳佛說對法者。明說論人也。故第四句。說對法三字。通兩處也。擇法者慧也。慧能滅惑。為勝方便。若離於慧。定無有餘能滅諸惑勝方便也 由煩惱惑。令有情世間漂在三有生死海中。故說對法。以對法中詮慧故也。論雖明戒定兼非正也 傳佛說對法者。然佛世尊。處處散說阿毗達磨。迦多演尼子等。結集安置。猶如大德法救。所集無常品等。鄔陀南頌(已上論文也)鄔陀南者。此言集施。或雲集散。集所說義。散施有情。名鄔陀南。言法救者。以
【現代漢語翻譯】 現代漢語譯本
《俱舍論名》
釋：上面一句解釋『藏』（pitaka），下面一句解釋『名』（name）。『攝彼勝義依彼故者』，用兩種意義解釋『藏』。一是『攝彼勝義故』，二是『依彼故』。『攝彼勝義者』，包含名為『藏』，意思是這部《俱舍論》，包含著《對法》（Abhidharma，論藏）中的《發智論》等，這些殊勝的意義，所以名為『藏』。『對法之藏』，名為『對法藏』，這是依主釋（karmadharaya）。『依彼者』，所依的名為『藏』，意思是這部《俱舍論》，依據《對法》、《發智論》等，從它們引申出來，它們是所依，所以名為『藏』。《發智論》等，是對法藏，現在這部《俱舍論》，具有對法藏的性質，所以名為『對法藏』，這是有財釋（taddhita）。這裡建立『對法俱舍』這個名稱，是總結說明。
從這裡開始第三部分，說明著論的意圖和著論的人。《論》中說：『什麼原因要說這部阿毗達磨（Abhidharma，對法）？』（問著論的意圖）。『又是誰先說了阿毗達磨？』（問著論的人）。頌文說：
『若離擇法定無餘，能滅諸惑勝方便，
由惑世間漂有海，因此傳佛說對法。』
釋：從『若離擇法』，到第四句『因此，傳說對法者』，說明著論的意圖。『傳佛說對法者』，說明著論的人。所以第四句，『說對法』這三個字，貫通兩處。『擇法』就是智慧。智慧能夠滅除迷惑，是殊勝的方便。如果離開了智慧，一定沒有其他能夠滅除各種迷惑的殊勝方便了。由於煩惱迷惑，使有情世間漂流在三有（kama-bhava, rupa-bhava, arupa-bhava）的生死苦海中，所以宣說對法，因為對法中詮釋了智慧。論中雖然闡明了戒、定，但並非主要的。『傳佛說對法者』，是說佛世尊，在各處分散地宣說了阿毗達磨，迦多衍尼子（Katyayaniputra）等人，將這些內容結集安置，就像大德法救（Dharmatrāta）所集結的《無常品》等。《鄔陀南頌》（Udanavarga）（以上是論文的內容）。『鄔陀南』，這裡的意思是『集施』，或者說是『集散』，聚集所說的意義，分散施與有情，名為『鄔陀南』。說法救，是因為……
【English Translation】 English version
《Kosha Name》
Explanation: The first sentence explains 'Pitaka' (藏), and the second sentence explains 'Name' (名). 'Contains that supreme meaning, relies on that, therefore' explains 'Pitaka' with two meanings. First, 'contains that supreme meaning, therefore,' and second, 'relies on that, therefore.' 'Contains that supreme meaning' means that it includes the name 'Pitaka,' meaning that this 《Kosha》 contains the 《Abhidharma》 (對法, Treatise Pitaka), such as the 《Jnanaprasthana Shastra》 (發智論), and these supreme meanings, so it is called 'Pitaka.' 'The Pitaka of Abhidharma' is called 'Abhidharma Pitaka,' which is a karmadharaya compound. 'Relies on that' means that what is relied upon is called 'Pitaka,' meaning that this 《Kosha》 relies on the 《Abhidharma》, 《Jnanaprasthana Shastra》, etc., and is derived from them. They are what is relied upon, so it is called 'Pitaka.' 《Jnanaprasthana Shastra》, etc., are the Abhidharma Pitaka. Now this 《Kosha》 has the nature of the Abhidharma Pitaka, so it is called 'Abhidharma Pitaka,' which is a taddhita compound. Establishing the name 'Abhidharma Kosha' here is a summary explanation.
From here, the third part begins, explaining the intention of writing the treatise and the person who wrote it. The 《Treatise》 says: 'What is the reason for speaking of this Abhidharma (對法)?' (asking the intention of writing the treatise). 'And who first spoke of the Abhidharma?' (asking the person who wrote the treatise). The verse says:
'If one is apart from Dharma Discrimination, there is definitely no other, supreme means to extinguish all delusions,
Because of delusions, the world drifts in the ocean of existence, therefore it is said that the Buddha transmitted the Abhidharma.'
Explanation: From 'If one is apart from Dharma Discrimination' to the fourth sentence 'therefore, it is said that the Buddha transmitted the Abhidharma,' it explains the intention of writing the treatise. 'It is said that the Buddha transmitted the Abhidharma' explains the person who wrote the treatise. Therefore, in the fourth sentence, the three words 'said the Abhidharma' connect both places. 'Dharma Discrimination' is wisdom. Wisdom can extinguish delusions and is a supreme means. If one is apart from wisdom, there is definitely no other supreme means to extinguish various delusions. Because of afflictions and delusions, sentient beings drift in the ocean of samsara (生死苦海) in the three realms of existence (三有) (kama-bhava, rupa-bhava, arupa-bhava), therefore the Abhidharma is proclaimed, because the Abhidharma explains wisdom. Although the treatise elucidates precepts and concentration, they are not the main focus. 'It is said that the Buddha transmitted the Abhidharma' means that the World-Honored Buddha, in various places, scattered and proclaimed the Abhidharma. Katyayaniputra (迦多衍尼子) and others compiled and arranged these contents, just like the 《Impermanence Chapter》, etc., compiled by the great virtuous Dharmatrāta (法救). 《Udanavarga》 (鄔陀南頌) (the above is the content of the treatise). 'Udana' here means 'collecting and giving,' or 'collecting and scattering,' gathering the meaning of what is said and scattering it to sentient beings, is called 'Udana.' Saying Dharmatrāta is because...
法救人故也。法救大德。佛說無常義。集為無常頌。乃至無我義集。為無我頌。上來明序分竟。
從此已下。明論正宗。就中有二。一總標綱要。二別釋體性。且初標綱要者。論云何法。名為彼所簡擇。因此傳佛說對法耶。頌曰。
有漏無漏法 除道余有為 于彼漏隨增 故說名有漏 無漏謂道諦 及三種無為 謂虛空二滅 此中空無礙 擇滅謂離系 隨系事各別 畢竟礙當生 別得非擇滅
釋曰初一句總標。后十一句別釋。就別釋中。前三句別。釋有漏法。后八句別釋無漏法。有漏無漏法者。標也。謂一切法。不過二種。一者有漏。二者無漏。除道余有為者。明有漏體也。除道者除道諦也。諦有四種。苦集滅道。苦集道三。是有為法。道雖有為。是無漏法。今明有漏。故除道也。余有為者。即苦集諦。道諦外故。稱之為余。故余有為。即苦集諦。于彼漏隨增者。解有漏義。于彼者。彼前苦集。漏謂煩惱。泄過無窮。煩惱名漏。諸漏于彼苦集諦中。等隨順增長故。苦集諦名為有漏。有彼漏故。故論云。諸漏于中。等隨增故(漏于苦集相應法中所緣法中。互相隨順。互相增長。相望力齊故名等) 又論云。緣滅道諦。諸漏雖生。而不隨增。故非有漏。不隨增義。隨眠品中。自當
【現代漢語翻譯】 現代漢語譯本：法是爲了救度眾生。法救大德（精通佛法的高僧）。佛陀宣說了無常的教義，彙集成《無常頌》。乃至無我的教義，彙集成《無我頌》。以上是序分的內容。
從現在開始，闡明論的正宗。其中分為兩部分：一是總標綱要，二是分別解釋體性。首先是標明綱要。論中說：『什麼法被稱為彼（指佛陀）所簡擇的？』因此流傳著佛陀所說的對法嗎？頌文說：
『有漏無漏法，除道余有為，于彼漏隨增，故說名有漏。 無漏謂道諦，及三種無為，謂虛空二滅，此中空無礙。 擇滅謂離系，隨系事各別，畢竟礙當生，別得非擇滅。』
解釋：第一句是總標，後面的十一句是分別解釋。在分別解釋中，前三句分別解釋有漏法，后八句分別解釋無漏法。『有漏無漏法』是總標，意思是說一切法，不過兩種：一是有漏，二是無漏。『除道余有為』，闡明有漏的體性。『除道』是除去道諦（達到解脫的道路）。諦有四種：苦、集、滅、道。苦、集、道三種是有為法。道雖然是有為法，卻是無漏法。現在闡明有漏，所以除去道。『余有為』，就是苦諦和集諦。在道諦之外，所以稱之為『余』。所以『余有為』就是苦諦和集諦。『于彼漏隨增』，解釋有漏的含義。『于彼』，指的是前面的苦和集。『漏』指的是煩惱，泄露過失無窮無盡。煩惱稱為『漏』。各種煩惱在苦集諦中，等同地隨順增長，所以苦集諦被稱為有漏。因為有這些煩惱。所以論中說：『各種煩惱在其中，等同地隨順增長』（煩惱在與苦集相應的法中，在所緣的法中，互相隨順，互相增長，力量相等，所以稱為『等』）。又論中說：『緣于滅諦和道諦，各種煩惱雖然產生，卻不隨順增長，所以不是有漏。』不隨順增長的含義，在隨眠品中，自然會闡明。
【English Translation】 English version: The Dharma is for saving sentient beings. Dharma saves the Greatly Virtuous (highly virtuous monks proficient in Buddhist teachings). The Buddha spoke of the meaning of impermanence, compiling it into the 'Impermanence Verse'. And so on, the meaning of no-self is compiled into the 'No-Self Verse'. The above is the end of the introductory section.
From here onwards, the main subject of the treatise is explained. It is divided into two parts: first, a general outline of the essentials; second, a separate explanation of the nature of reality. First, the outline of the essentials. The treatise says: 'What Dharma is called that which is selected by Him (referring to the Buddha)?' Therefore, is the Abhidharma (teachings about Dharma) spoken by the Buddha transmitted? The verse says:
'Defiled and undefiled Dharmas, except for the Path, the remaining conditioned. In them, defilements increase accordingly, therefore they are called defiled. Undefiled refers to the Path Truth, and the three unconditioned, namely space and two cessations, in which space is unobstructed. Selective cessation is separation from bondage, each case of bondage is different, ultimately obstructing future arising, separate attainment is non-selective cessation.'
Explanation: The first sentence is a general outline, and the following eleven sentences are separate explanations. In the separate explanations, the first three sentences separately explain defiled Dharmas, and the last eight sentences separately explain undefiled Dharmas. 'Defiled and undefiled Dharmas' is a general outline, meaning that all Dharmas are no more than two types: one is defiled, and the other is undefiled. 'Except for the Path, the remaining conditioned', clarifies the nature of defiled Dharmas. 'Except for the Path' is excluding the Path Truth (the path to liberation). There are four Truths: suffering, accumulation, cessation, and the path. The three, suffering, accumulation, and the path, are conditioned Dharmas. Although the Path is a conditioned Dharma, it is an undefiled Dharma. Now clarifying the defiled, so the Path is excluded. 'The remaining conditioned' is the Truth of Suffering and the Truth of Accumulation. Outside of the Path Truth, so it is called 'remaining'. So 'the remaining conditioned' is the Truth of Suffering and the Truth of Accumulation. 'In them, defilements increase accordingly', explains the meaning of defiled. 'In them' refers to the preceding suffering and accumulation. 'Defilements' refers to afflictions, leaking out faults endlessly. Afflictions are called 'defilements'. Various afflictions in the Truth of Suffering and the Truth of Accumulation, equally increase accordingly, so the Truth of Suffering and the Truth of Accumulation are called defiled. Because there are these defilements. So the treatise says: 'Various defilements in them, equally increase accordingly' (afflictions in the Dharmas corresponding to suffering and accumulation, in the objects of perception, mutually accord, mutually increase, and their strength is equal, so they are called 'equal'). Also, the treatise says: 'Conditioning on the Truth of Cessation and the Truth of the Path, although various afflictions arise, they do not increase accordingly, so they are not defiled.' The meaning of not increasing accordingly will be naturally explained in the chapter on latent tendencies.
廣釋。故說名有漏者。結也。無漏謂道諦及三種無為者。別釋無漏也。道諦者。有為無漏也。三種無為者。無為無漏也。謂虛空二滅者。列三無為也。二滅者。擇滅非擇滅也。此中空無礙者。釋虛空體。此中者。于略所說三無為中。虛空但以無礙為性。由無障故。色于中行 擇滅謂離系者。出擇滅體。擇滅以離係爲性。系者。縛也。縛有二種。一相應縛。二所緣縛。然此二縛。隨眠品明。此略不釋。斷此二縛。證得無為。名為擇滅。擇者慧也。由慧簡擇四聖諦故。滅者涅槃。不生名滅。擇力所得滅。名為擇滅。如牛所駕車名曰牛車。略去中言。故作是說。隨系事各別者。明擇滅數量。謂擇滅隨所繫事。體各別故 且如三界九地。地地有九品煩惱。九九八十一品。斷一品惑。證一品擇滅。乃至斷八十一品。證得八十一品擇滅。故體各別也。又論云。依何義。說滅無同類(問也。擇滅體多。應有同類。依何義說擇滅無同類耶)。依滅自無同類因義。亦不與他。故作是說。非無同類(答也。依滅自無同類因義者。顯擇滅不從同類因生也。亦不與他者。擇滅亦不與他作同類因也。故作是說者。經依無同類因義。故作是說。滅無同類也。非無同類者。顯擇滅有多體同類也)。畢竟礙當生。別得非擇滅者。釋非擇滅。言當生者。當
【現代漢語翻譯】 現代漢語譯本 廣釋：之所以說『有漏』（Sāsrava）是指『結』（Saṃyojana）。『無漏』（Anāsrava）是指道諦（Mārga-satya）和三種無為法（Asaṃskṛta-dharma）。這是分別解釋『無漏』。道諦是有為（Saṃskṛta）的無漏法。三種無為法是無為的無漏法。所謂虛空（Ākāśa）、兩種滅（Nirodha）是指列舉三種無為法。兩種滅是指擇滅（Pratisaṃkhyā-nirodha）和非擇滅（Apratisaṃkhyā-nirodha）。 此中，『空無礙者』，解釋虛空的體性。『此中者』，在略說的三種無為法中，虛空僅僅以無礙作為其體性。由於沒有障礙，所以色（Rūpa）可以在其中執行。『擇滅謂離系者』，指出擇滅的體性。擇滅以離系（Visamyoga）為體性。『系』是指束縛。束縛有兩種：一是相應縛（Saṃprayoga-bandhana），二是所緣縛（Ālambana-bandhana）。然而這兩種束縛，在隨眠品（Anuśaya-prakaraṇa）中會詳細說明，這裡略去不解釋。斷除這兩種束縛，證得無為法，名為擇滅。『擇』是指智慧（Prajñā）。由於智慧簡擇四聖諦（catvāri ārya satyāni）的緣故。『滅』是指涅槃（Nirvāṇa），不生名為滅。通過擇力所得到的滅，名為擇滅。如同牛所駕的車名為牛車，省略中間的字，所以這樣說。『隨系事各別者』，說明擇滅的數量。所謂擇滅隨著所繫縛的事物，其體性各自不同。 例如三界（Tridhātu）九地（Navabhūmika）中，每一地都有九品煩惱（Kleśa），九九八十一品。斷除一品惑，證得一品擇滅，乃至斷除八十一品，證得八十一品擇滅。所以其體性各自不同。又有論中說：『依何義，說滅無同類？』（問）。擇滅的體性很多，應該有同類，依據什麼意義說擇滅沒有同類呢？『依滅自無同類因義，亦不與他，故作是說，非無同類』（答）。『依滅自無同類因義者』，顯示擇滅不從同類因產生。『亦不與他者』，擇滅也不給其他事物作同類因。『故作是說者』，經文依據沒有同類因的意義，所以這樣說，滅沒有同類。『非無同類者』，顯示擇滅有多種體性相同的事物。『畢竟礙當生，別得非擇滅者』，解釋非擇滅。『言當生者』，當...
【English Translation】 English version Extensive Explanation: The reason for saying 'with outflows' (Sāsrava) is 'ties' (Saṃyojana). 'Without outflows' (Anāsrava) refers to the Path Truth (Mārga-satya) and the three unconditioned dharmas (Asaṃskṛta-dharma). This is a separate explanation of 'without outflows.' The Path Truth is a conditioned (Saṃskṛta) dharma without outflows. The three unconditioned dharmas are unconditioned dharmas without outflows. The so-called space (Ākāśa), and the two cessations (Nirodha) refer to listing the three unconditioned dharmas. The two cessations refer to cessation through discrimination (Pratisaṃkhyā-nirodha) and cessation not through discrimination (Apratisaṃkhyā-nirodha). Here, 'space is unobstructed' explains the nature of space. 'Here' refers to, in the briefly stated three unconditioned dharmas, space only takes unobstructedness as its nature. Because there is no obstruction, form (Rūpa) can move within it. 'Cessation through discrimination is separation' points out the nature of cessation through discrimination. Cessation through discrimination takes separation (Visamyoga) as its nature. 'Ties' refers to bondage. There are two types of bondage: one is associated bondage (Saṃprayoga-bandhana), and the other is object-related bondage (Ālambana-bandhana). However, these two types of bondage will be explained in detail in the section on latent tendencies (Anuśaya-prakaraṇa), and will be omitted here. Cutting off these two types of bondage and attaining the unconditioned dharma is called cessation through discrimination. 'Discrimination' refers to wisdom (Prajñā). It is because wisdom discriminates the Four Noble Truths (catvāri ārya satyāni). 'Cessation' refers to Nirvāṇa, non-arising is called cessation. The cessation obtained through the power of discrimination is called cessation through discrimination. Just as a cart driven by an ox is called an ox cart, omitting the middle word, so it is said. 'Following the tied matters, each is different' explains the quantity of cessation through discrimination. The so-called cessation through discrimination, along with the tied matters, its nature is different. For example, in the Three Realms (Tridhātu) and Nine Grounds (Navabhūmika), each ground has nine grades of afflictions (Kleśa), nine nines are eighty-one grades. Cutting off one grade of delusion, one attains one grade of cessation through discrimination, and even cutting off eighty-one grades, one attains eighty-one grades of cessation through discrimination. Therefore, its nature is different. Also, there is a treatise that says: 'According to what meaning is it said that cessation has no similar kind?' (Question). The nature of cessation through discrimination is many, there should be similar kinds, according to what meaning is it said that cessation through discrimination has no similar kind? 'According to the meaning that cessation itself has no cause of similar kind, and also does not give to others, therefore it is said, not without similar kind' (Answer). 'According to the meaning that cessation itself has no cause of similar kind' shows that cessation through discrimination does not arise from a cause of similar kind. 'Also does not give to others' cessation through discrimination also does not give other things as a cause of similar kind. 'Therefore it is said' the sutra relies on the meaning of having no cause of similar kind, therefore it is said that cessation has no similar kind. 'Not without similar kind' shows that cessation through discrimination has many things of the same nature. 'After all, obstruction will arise, separately attaining cessation not through discrimination' explains cessation not through discrimination. 'The words will arise' will...
來生法。此當生法。緣會則生。緣闕不生。于不生時。得非擇滅。此非擇滅。礙當生法。令永不起。名畢竟礙。言別得者。謂非擇滅。有實體性。緣闕位中。起別得得。故非擇滅。得不因擇。但由緣闕名非擇滅。論云。如眼與意專一色時。余色聲香味觸等謝。緣彼境界。五識身等。住未來世。畢竟不生。由彼不能緣過去境。緣不具故。得非擇滅(解云如眼與意識專一色時。所餘不見聞等。色聲香味觸落謝過去也。于專一色時。合有一類五識。緣彼已謝五境。緣正專一色故。餘五識不得起。此未起五識。畢竟不生。謂五境已謝故。五識唯緣現在。不合緣過去境故。未來五識得非擇滅。言觸等等取法界中。有與能緣同時為所緣境。謂他心智。所緣心所也。五識等等取意識中。亦有緣同時境。謂他心智也。以他心智。唯緣現在 緣心。不緣心所。緣心所不緣心。正緣心時。緣心所他心智。得非擇滅。正緣心所時。緣心他心智。得非擇滅此約同時。合緣者說也) 亦論云於法得滅。應作四句。或於諸法。唯得擇滅。謂諸有漏。過現生法。以有漏故。唯得擇滅。以過現生法故。不得非擇滅。或於諸法。唯得非擇滅。謂不生法。無漏有為。以不生故。得非擇滅 以無漏故。不得擇滅 或於諸法。俱得二滅。謂彼不生。諸有漏法。以
【現代漢語翻譯】 現代漢語譯本 來生法和此當生法，都是因緣聚合則生起，因緣缺失則不生起。在不生起的時候，就獲得了非擇滅（Nirvāna attained through the absence of specific conditions）。這種非擇滅，阻礙了當生法，使其永遠不會生起，這被稱為『畢竟礙』。所謂『別得』，是指非擇滅具有實體性，在因緣缺失的情況下，產生一種特殊的獲得。因此，非擇滅的獲得不依賴於智慧抉擇，而是由於因緣缺失，所以稱為非擇滅。 論中說：『比如眼睛和意識專注於一個顏色時，其餘的色、聲、香、味、觸等就消失了。因為它們所緣的境界，五識身等，停留在未來世，畢竟不會生起。因為它們不能緣過去境，因緣不具足，所以獲得非擇滅。』（解釋說，如眼睛和意識專注於一個顏色時，其餘的看不見、聽不見等，色、聲、香、味、觸都落謝到過去。在專注於一個顏色時，會有一類五識，緣取已經消失的五境。因為正在專注於一個顏色，其餘的五識就無法生起。這些未生起的五識，畢竟不會生起。因為五境已經消失，五識只能緣現在，不能緣過去境，所以未來的五識獲得非擇滅。說到觸等，是指在法界中，有與能緣同時作為所緣境的情況，比如他心智（knowledge of others' minds），所緣的心所（mental factors）。五識等也包括意識中，也有緣同時境的情況，比如他心智。因為他心智，只緣現在的心，不緣心所；緣心所不緣心。正在緣心的時候，緣心所的他心智，獲得非擇滅。正在緣心所的時候，緣心的他心智，獲得非擇滅。這是就同時合緣的情況來說的。） 論中還說：『對於法獲得滅，應該作四句分析。』或者對於諸法，只獲得擇滅（Nirvāna attained through wisdom）。比如諸有漏（afflicted）的，過去和現在生起的法。因為是有漏的，所以只獲得擇滅。因為是過去和現在生起的法，所以不能獲得非擇滅。或者對於諸法，只獲得非擇滅。比如不生起的法，無漏（unafflicted）的有為法（conditioned phenomena）。因為是不生起的，所以獲得非擇滅。因為是無漏的，所以不能獲得擇滅。或者對於諸法，同時獲得兩種滅。比如那些不生起的，諸有漏法。
【English Translation】 English version The law of future arising and the law of present arising both arise when conditions are met, and do not arise when conditions are absent. When they do not arise, one attains Nirvāna attained through the absence of specific conditions (非擇滅). This Nirvāna obstructs the law of future arising, preventing it from ever arising, which is called 'ultimate obstruction' (畢竟礙). The so-called 'separate attainment' (別得) refers to the fact that Nirvāna attained through the absence of specific conditions has substantiality, and in the absence of conditions, a special attainment arises. Therefore, the attainment of Nirvāna attained through the absence of specific conditions does not depend on wise discernment, but is due to the absence of conditions, hence it is called Nirvāna attained through the absence of specific conditions. The treatise says: 'For example, when the eye and consciousness are focused on one color, the remaining colors, sounds, smells, tastes, and tactile sensations disappear. Because their objects are gone, the five aggregates of consciousness (五識身) etc., remain in the future, and will certainly not arise. Because they cannot cognize past objects, and the conditions are not met, they attain Nirvāna attained through the absence of specific conditions.' (The explanation says that when the eye and consciousness are focused on one color, the remaining things that cannot be seen or heard, such as colors, sounds, smells, tastes, and tactile sensations, all fall into the past. When focusing on one color, there will be a type of five consciousnesses that cognize the five objects that have already disappeared. Because one is focusing on one color, the remaining five consciousnesses cannot arise. These unarisen five consciousnesses will certainly not arise. Because the five objects have disappeared, and the five consciousnesses can only cognize the present, not the past, the future five consciousnesses attain Nirvāna attained through the absence of specific conditions. When speaking of touch etc., it refers to the fact that in the dhātu realm (法界), there are cases where what is cognized and what cognizes are simultaneous, such as the knowledge of others' minds (他心智), which cognizes mental factors (心所). The five consciousnesses etc. also include consciousness, and there are also cases where simultaneous objects are cognized, such as the knowledge of others' minds. Because the knowledge of others' minds only cognizes the present mind, not mental factors; when it cognizes mental factors, it does not cognize the mind. When one is cognizing the mind, the knowledge of others' minds that cognizes mental factors attains Nirvāna attained through the absence of specific conditions. When one is cognizing mental factors, the knowledge of others' minds that cognizes the mind attains Nirvāna attained through the absence of specific conditions. This is speaking of the case of simultaneous cognition.) The treatise also says: 'Regarding the attainment of cessation (Nirvāna) for phenomena, one should analyze it in four ways.' Or, for phenomena, one only attains Nirvāna attained through wisdom (擇滅). For example, all afflicted (有漏) phenomena that arise in the past and present. Because they are afflicted, one only attains Nirvāna attained through wisdom. Because they are phenomena that arise in the past and present, one cannot attain Nirvāna attained through the absence of specific conditions. Or, for phenomena, one only attains Nirvāna attained through the absence of specific conditions. For example, phenomena that do not arise, and unafflicted (無漏) conditioned phenomena (有為法). Because they do not arise, one attains Nirvāna attained through the absence of specific conditions. Because they are unafflicted, one cannot attain Nirvāna attained through wisdom. Or, for phenomena, one simultaneously attains both types of cessation (Nirvāna). For example, those afflicted phenomena that do not arise.
不生故。得非擇滅。以有漏故。亦得擇滅 或於諸法。不得二滅。謂諸無漏。過現生法 以無漏故。不得擇滅。以過現生。故亦不得非擇滅。
從此第二。別釋諸法體。于中有二。一辨諸法異名。二明諸法體。就辨異名中分二。一明有為異名。二明有漏異名。且初明有為異名者論云。前言除道余有為法是名有漏何謂有為。頌曰。
又諸有為法 謂色等五蘊 亦世路言依 有離有事等
釋曰又諸有為法。謂色等五蘊者。標有為法也。為者作也。此有為法眾緣造作。故名為有彼為故。名為有為 問過現眾緣造作故。可說名有為。未來既未造。如何名有為。答是彼過現造作類故。故名有為。如乳如薪。飲兒乳時。可名為乳。未飲名乳。飲流類故 正燒名薪。未燒名薪。燒流類故。色等者。等取受想行識。名為五蘊。亦世路言依有離有事等者。正辨異名 亦世路者。世謂三世。路即是法。世所依故。謂過去法。是世已行。現在法。是世正行。未來法。是世當行。故有為法是三世路。世之路故。名為世路。依主釋也。又解此有為法。可破壞故。名之為世。無常所依。故名為路。世即是路。名為世路。是持業釋也 故論云。或為無常。所吞食故 解云。有為被無常遷。無常是能吞食也。言謂言語。以聲為體
【現代漢語翻譯】 現代漢語譯本： 不生之法，因此得到非擇滅（Pratisankhya-nirodha，通過智慧力而達到的滅）。因為是有漏法，所以也能得到擇滅（滅盡煩惱）。或者對於某些法，不能得到這兩種滅，指的是那些無漏法，以及過去和現在存在的法。因為是無漏法，所以不能得到擇滅。因為是過去和現在存在的法，所以也不能得到非擇滅。
從這裡開始第二部分，分別解釋諸法的體性。其中分為兩部分：一是辨別諸法的不同名稱，二是闡明諸法的體性。在辨別不同名稱中又分為兩部分：一是說明有為法的不同名稱，二是說明有漏法的不同名稱。首先說明有為法的不同名稱。《論》中說：『前面說除了道以外，其餘有為法都稱為有漏法，什麼是『有為』呢？』頌文說：
『又諸有為法，謂色等五蘊，亦世路言依，有離有事等。』
解釋：『又諸有為法，謂色等五蘊』，這是標明有為法。『為』是作為、造作的意思。這有為法是眾多因緣造作而成的，所以稱為『有為』，因為有彼造作，所以名為『有為』。問：過去和現在是眾多因緣造作的，所以可以說是有為。未來既然還沒有造作，如何稱為有為呢？答：因為是過去和現在造作的同類，所以稱為有為。比如乳和薪柴。喝嬰兒的乳汁時，可以說名為乳。未喝時也名為乳，因為是乳汁的延續。正在燃燒時稱為薪柴，未燃燒時也稱為薪柴，因為是燃燒的延續。『色等』，『等』包括受、想、行、識，合稱為五蘊。『亦世路言依，有離有事等』，這是辨別不同的名稱。『亦世路者』，『世』指的是三世（過去、現在、未來）。『路』就是法。因為是世間所依賴的，所以稱為世路。過去法是世間已經走過的路，現在法是世間正在走的路，未來法是世間將要走的路，所以有為法是三世的路。因為是世間的路，所以名為世路，這是依主釋。又解釋說，這有為法是可以被破壞的，所以名為世。無常所依賴的，所以名為路。世就是路，名為世路，這是持業釋。所以《論》中說：『或者被無常所吞食。』解釋說：有為法被無常所遷移，無常是能吞食的。『言』指的是言語，以聲音為體。
【English Translation】 English version: Because it is unarisen, it attains Pratisankhya-nirodha (cessation through the power of wisdom). Because it is afflicted (with outflows), it also attains Nirodha (cessation of afflictions). Or, with regard to certain dharmas, neither of these two cessations is attained, namely, those that are unconditioned (Anasrava) and those that exist in the past and present. Because they are unconditioned, they do not attain Pratisankhya-nirodha. Because they exist in the past and present, they also do not attain Apratisankhya-nirodha (cessation without the power of wisdom).
From here begins the second part, separately explaining the nature of all dharmas. Within this, there are two parts: first, distinguishing the different names of the dharmas; second, clarifying the nature of the dharmas. Within distinguishing the different names, there are again two parts: first, explaining the different names of conditioned (Samskrta) dharmas; second, explaining the different names of afflicted (Sasrava) dharmas. First, explaining the different names of conditioned dharmas. The Treatise says: 'Earlier it was said that apart from the Path, all other conditioned dharmas are called afflicted dharmas. What is meant by 'conditioned'?' The verse says:
'Moreover, all conditioned dharmas, namely the five aggregates (Skandha) of form (Rupa) etc., are also the 'path of the world' (loka-marga), the 'basis of speech' (vac-asraya), having separation (viyoga), having substance (dravya), etc.'
Explanation: 'Moreover, all conditioned dharmas, namely the five aggregates of form etc.,' this is to indicate conditioned dharmas. 'Conditioned' means 'made' or 'created'. These conditioned dharmas are created by numerous causes and conditions, therefore they are called 'conditioned', because they have that creation, therefore they are called 'conditioned'. Question: The past and present are created by numerous causes and conditions, so it can be said to be conditioned. Since the future has not yet been created, how can it be called conditioned? Answer: Because it is of the same kind as the past and present creations, therefore it is called conditioned. For example, milk and firewood. When drinking infant's milk, it can be called milk. When not drinking, it is also called milk, because it is a continuation of milk. When burning, it is called firewood. When not burning, it is also called firewood, because it is a continuation of burning. 'Form etc.', 'etc.' includes feeling (Vedana), perception (Samjna), volition (Samskara), and consciousness (Vijnana), collectively called the five aggregates. 'Also the 'path of the world', the 'basis of speech', having separation, having substance, etc.', this is to distinguish different names. 'Also the 'path of the world'', 'world' refers to the three times (past, present, future). 'Path' is dharma. Because it is relied upon by the world, it is called the 'path of the world'. Past dharmas are the path that the world has already traveled, present dharmas are the path that the world is currently traveling, future dharmas are the path that the world will travel, therefore conditioned dharmas are the path of the three times. Because it is the path of the world, it is called the 'path of the world', this is a Tatpurusha compound. Another explanation says that these conditioned dharmas can be destroyed, therefore they are called 'world'. What impermanence relies on, therefore it is called 'path'. World is path, called the 'path of the world', this is a Karmadharaya compound. Therefore, the Treatise says: 'Or it is swallowed by impermanence.' The explanation says: Conditioned dharmas are moved by impermanence, impermanence is what can swallow. 'Speech' refers to language, with sound as its essence.
。此言所依。即名俱義 言俱義者。取有為義。此所詮義。與能詮名。俱墮三世。故名俱義 無為雖義。不墮三世。不名俱義。非言依也 有離者。離謂永離。即是涅槃。一切有為。有彼離故。名為有離。如有財者名為有財 有事者。事是因義。有為有因。故名為有事。頌文等者。等取有果。有為有果。無為無果。是故有為。名為有果。如是等類。是有為法。差別眾名。
其次第二。明有漏異名頌曰。
有漏名取蘊 亦說為有諍 及苦集世間 見處三有等
釋曰有漏名取蘊者。煩惱名取。能執取生死故也。蘊從取生。故名取蘊。從因為名。如草糠火。火從草糠生。名草糠火。或蘊屬取。故名取蘊。從屬為名。如帝王臣。臣屬帝王。名帝王臣。或蘊生取。故名取蘊。從果為名。如華果樹。生華果故名華果樹。言有諍者煩惱名諍。觸動善品。損害自他。故名為諍。此有漏法。諍隨增故。名為有諍。有彼諍故。猶如前說有彼漏故。名為有漏。苦者苦諦。三界有漏。違聖心故。總名為苦。非是苦受。逼迫之苦。以彼苦受唯欲界故 集者集諦。有漏諸法。招集苦故。名之為集 世間者。是可毀壞義。有漏諸法。有二種壞。一四相壞。二對治壞。故名世間。無漏道諦。雖四相壞。闕第二對治壞。故不名世間
【現代漢語翻譯】 現代漢語譯本： 『此言所依，即名俱義』：這句話所依據的是『俱義』（同時具有意義）。 『言俱義者，取有為義』：所說的『俱義』，是指『有為』的意義。這裡所詮釋的意義，與能詮釋的名詞，同時存在於過去、現在、未來三世，所以稱為『俱義』。 『無為雖義，不墮三世，不名俱義，非言依也』：『無為』雖然也具有意義，但不屬於三世，所以不稱為『俱義』，也不是言語所能依賴的。 『有離者，離謂永離，即是涅槃』：『有離』，指的是永遠的脫離，也就是涅槃（Nirvana）。一切『有為』法，都具有這種脫離的可能性，所以稱為『有離』，就像有錢的人被稱為『有財』一樣。 『有事者，事是因義，有為有因，故名為有事』：『有事』，其中的『事』是原因的意思。『有為』法有其產生的原因，所以稱為『有事』。 『頌文等者，等取有果，有為有果，無為無果，是故有為，名為有果』：『頌文等』，這裡的『等』包括『有果』。『有為』法有其結果，而『無為』法沒有結果，因此『有為』法被稱為『有果』。像這樣等等，都是『有為』法的各種不同名稱。
其次，第二部分，說明『有漏』（afflictions）的異名，頌文如下：
『有漏名取蘊，亦說為有諍，及苦集世間，見處三有等』
解釋：『有漏名取蘊者，煩惱名取，能執取生死故也』：『有漏』也被稱為『取蘊』（grasping aggregates），因為煩惱被稱為『取』，它能夠執取生死輪迴。 『蘊從取生，故名取蘊，從因為名，如草糠火，火從草糠生，名草糠火』：五蘊（Skandhas）從『取』而生，所以稱為『取蘊』，這是從原因來命名的，就像稻草燃燒產生的火焰，火焰因稻草而生，所以稱為『草糠火』。 『或蘊屬取，故名取蘊，從屬為名，如帝王臣，臣屬帝王，名帝王臣』：或者說，五蘊屬於『取』，所以稱為『取蘊』，這是從所屬關係來命名的，就像帝王的臣子，臣子屬於帝王，所以稱為『帝王臣』。 『或蘊生取，故名取蘊，從果為名，如華果樹，生華果故名華果樹』：或者說，五蘊產生『取』，所以稱為『取蘊』，這是從結果來命名的，就像花果樹，因為它能開花結果，所以稱為『花果樹』。 『言有諍者煩惱名諍，觸動善品，損害自他，故名為諍』：說到『有諍』，煩惱被稱為『諍』，因為它會觸動善法，損害自己和他人，所以稱為『諍』。 『此有漏法，諍隨增故，名為有諍，有彼諍故，猶如前說有彼漏故，名為有漏』：這些『有漏』法，由於『諍』隨之增長，所以稱為『有諍』，因為具有這種『諍』，就像前面所說的因為具有『漏』，所以稱為『有漏』一樣。 『苦者苦諦，三界有漏，違聖心故，總名為苦，非是苦受，逼迫之苦，以彼苦受唯欲界故』：『苦』指的是苦諦（Dukkha），三界（Three Realms）中的『有漏』法，違背聖者的心意，所以總稱為『苦』，這裡不是指苦的感受，那種逼迫的痛苦，因為那種苦的感受只存在於欲界（Desire Realm）。 『集者集諦，有漏諸法，招集苦故，名之為集』：『集』指的是集諦（Samudaya），『有漏』的諸法，招集苦果，所以稱為『集』。 『世間者，是可毀壞義，有漏諸法，有二種壞，一四相壞，二對治壞，故名世間』：『世間』，是可毀壞的意思。『有漏』的諸法，有兩種毀壞，一是四相（生、住、異、滅）的變壞，二是被對治法所破除的變壞，所以稱為『世間』。 『無漏道諦，雖四相壞，闕第二對治壞，故不名世間』：『無漏』的道諦（Magga），雖然也有四相的變壞，但缺少第二種被對治法破除的變壞，所以不稱為『世間』。
【English Translation】 English version: 'This statement relies on what is called 'simultaneous meaning' (俱義, Jùyì)': This sentence is based on 'simultaneous meaning'. 'Those with simultaneous meaning take the meaning of conditioned existence (有為, Yǒuwéi)': The so-called 'simultaneous meaning' refers to the meaning of 'conditioned existence'. The meaning being explained here, along with the name that explains it, both exist in the three times (past, present, and future), hence it is called 'simultaneous meaning'. 'Although unconditioned existence (無為, Wúwéi) has meaning, it does not fall into the three times, is not called simultaneous meaning, and is not relied upon by words': Although 'unconditioned existence' also has meaning, it does not belong to the three times, so it is not called 'simultaneous meaning' and cannot be relied upon by language. 'Having separation (有離, Yǒulí) means permanent separation, which is Nirvana (涅槃, Nièpán)': 'Having separation' refers to permanent separation, which is Nirvana. All 'conditioned existences' have the possibility of this separation, so they are called 'having separation', just as someone with wealth is called 'wealthy'. 'Having cause (有事, Yǒushì) means cause, conditioned existence has a cause, hence it is called having cause': 'Having cause', where 'cause' means the reason. 'Conditioned existence' has its cause of arising, so it is called 'having cause'. 'The verse and so on, includes having result (有果, Yǒuguǒ), conditioned existence has a result, unconditioned existence has no result, therefore conditioned existence is called having result': 'The verse and so on' includes 'having result'. 'Conditioned existence' has its result, while 'unconditioned existence' has no result, therefore 'conditioned existence' is called 'having result'. Such things are various names for 'conditioned existence'.
Next, the second part explains the different names of 'afflictions' (有漏, Yǒulòu), the verse says:
'Afflictions are called grasping aggregates (取蘊, Qǔyùn), also said to be having strife (有諍, Yǒuzhēng), and suffering (苦, Kǔ), accumulation (集, Jí), world (世間, Shìjiān), views (見, Jiàn), places (處, Chù), three existences (三有, Sānyǒu), etc.'
Explanation: 'Afflictions are called grasping aggregates, afflictions are called grasping, because they can grasp birth and death': 'Afflictions' are also called 'grasping aggregates' because afflictions are called 'grasping', and they can grasp the cycle of birth and death. 'Aggregates arise from grasping, hence they are called grasping aggregates, named from cause, like straw fire, fire arises from straw, called straw fire': The five aggregates (Skandhas) arise from 'grasping', so they are called 'grasping aggregates', named from the cause, like the fire from straw, called 'straw fire'. 'Or aggregates belong to grasping, hence they are called grasping aggregates, named from belonging, like emperor's ministers, ministers belong to the emperor, called emperor's ministers': Or, the five aggregates belong to 'grasping', so they are called 'grasping aggregates', named from belonging, like the emperor's ministers, called 'emperor's ministers'. 'Or aggregates produce grasping, hence they are called grasping aggregates, named from result, like flower and fruit tree, producing flowers and fruits, called flower and fruit tree': Or, the five aggregates produce 'grasping', so they are called 'grasping aggregates', named from the result, like the flower and fruit tree, called 'flower and fruit tree'. 'Speaking of 'having strife', afflictions are called strife, disturbing good qualities, harming oneself and others, hence they are called strife': Speaking of 'having strife', afflictions are called 'strife' because they disturb good qualities and harm oneself and others. 'These afflictions, because strife increases, are called having strife, having that strife, like before, having that leakage, called afflictions': These 'afflictions', because 'strife' increases, are called 'having strife', because they have this 'strife', just as before, because they have 'leakage', they are called 'afflictions'. 'Suffering is the truth of suffering (Dukkha), the three realms (Three Realms) are afflictions, opposing the holy mind, generally called suffering, not the feeling of suffering, the suffering of oppression, because that feeling of suffering only exists in the desire realm (Desire Realm)': 'Suffering' refers to the truth of suffering, the 'afflictions' in the three realms, opposing the mind of the holy ones, are generally called 'suffering', not referring to the feeling of suffering, the suffering of oppression, because that feeling of suffering only exists in the desire realm. 'Accumulation is the truth of accumulation (Samudaya), afflictions gather suffering, hence they are called accumulation': 'Accumulation' refers to the truth of accumulation, the 'afflictions' gather the result of suffering, so they are called 'accumulation'. 'World is the meaning of destructible, afflictions have two kinds of destruction, one is the destruction of the four characteristics (birth, duration, change, extinction), the other is the destruction of counteracting forces, hence it is called world': 'World' means destructible. 'Afflictions' have two kinds of destruction, one is the destruction of the four characteristics (birth, duration, change, extinction), and the other is the destruction by counteracting forces, so it is called 'world'. 'The undefiled path (Magga), although having the destruction of the four characteristics, lacks the second destruction of counteracting forces, hence it is not called world': The 'undefiled' path, although having the destruction of the four characteristics, lacks the second destruction by counteracting forces, so it is not called 'world'.
。亦名見處者。見謂五見。身見。邊見。邪見。見取。戒禁取。此有漏法。見所住處。故名見處 名三有者。欲有。色有。無色有諸有漏法。有三種義。得名三有。一三有因。因即集諦。二三有依。依即苦諦。三是三有。攝具此三義。故名三有。等者等取有染。如是等類。是有漏法。差別眾名。
從此第二。正明體性。就中有三。一總辨體性。二別釋名義。三諸門分別。就總辨體中分三。一正出體。二明總攝。三顯開合。就第一正出體中分三。一明色蘊。二明三蘊。三明識蘊。就明色蘊中分二。一正立蘊二立處界。就立蘊中分二。一開章。二別釋。且初開章者。論云前言色等五蘊謂有為法。色蘊者何。頌曰。
色者唯五根 五境及無表
釋曰五根。眼耳鼻舌身。五境色聲香味觸及無表色。此十一種。名為色蘊。
從此已下。依章別釋。就此有三。一釋五根。二釋五境。三釋無表。且初釋五根者。頌曰。
彼識依凈色 名眼等五根
釋曰。彼者。彼前眼等五根也。識者即眼耳鼻舌身識也。眼識等五。依止眼等五根。從依得名。名眼識等。頌言彼識彼能依識故名彼識。依凈色者。彼識所依。五種凈色。名眼等五根。眼等五根。體清凈故。如珠寶光。故名凈色。
次下第二釋五
【現代漢語翻譯】 現代漢語譯本：也稱為『見處』（Ditthhitthana）。『見』指的是五種邪見：身見（Sakkaya-ditthi，認為五蘊和合的身體是『我』）、邊見（Antagga-hika-ditthi，執著于斷滅或永恒的極端觀點）、邪見（Micchatta-ditthi，否定因果報應的錯誤見解）、見取（Ditthupadana，執著于自己的錯誤見解）、戒禁取（Silabbatupadana，執著于不正確的戒律和修行方法）。這些都是有漏法（Sasava dhamma），是邪見所停留的地方，因此稱為『見處』。 『三有』（Tayo bhava）指的是欲有（Kama-bhava，欲界的存在）、色有（Rupa-bhava，色界的存在）、無色有（Arupa-bhava，無色界的存在）。這些有漏法具有三種含義，因此得名『三有』：一是三有的『因』（Hetu），即集諦（Samudaya-sacca，導致痛苦的原因）；二是三有的『依』（Patitthana），即苦諦（Dukkha-sacca，痛苦的真相）；三是本身就是『三有』。包含了這三種含義，因此稱為『三有』。『等』（Adi）字等同於包含有染污的法。像這些等等，都是有漏法的不同名稱。 從第二部分開始，正式闡明其體性。這部分分為三個部分：一是總的辨別體性，二是分別解釋名義，三是從各個方面進行分析。在總的辨別體性中又分為三個部分：一是正式地闡述體，二是說明總的概括，三是顯示開合。在第一個正式地闡述體中又分為三個部分：一是說明色蘊（Rupa-khandha，物質的集合），二是說明受、想、行三蘊（Vedana-, Sanna-, Sankhara-khandha，感受、認知、意志行為的集合），三是說明識蘊（Vinnana-khandha，意識的集合）。在說明色蘊中又分為兩個部分：一是正式地建立蘊，二是建立處界。在建立蘊中又分為兩個部分：一是開章，二是分別解釋。首先是開章，論中說：前面說色等五蘊是有為法（Sankhata dhamma）。什麼是色蘊呢？頌文說： 『色者唯五根，五境及無表。』 解釋說：五根（Panca indriyani）是眼、耳、鼻、舌、身。五境（Panca visaya）是色、聲、香、味、觸以及無表色（Avinnatti-rupa）。這十一種稱為色蘊。 從這裡開始，根據章節分別解釋。這裡分為三個部分：一是解釋五根，二是解釋五境，三是解釋無表色。首先解釋五根，頌文說： 『彼識依凈色，名眼等五根。』 解釋說：『彼』（Tam）指的是前面的眼等五根。『識』（Vinnana）指的是眼識、耳識、鼻識、舌識、身識。眼識等五種識，依止於眼等五根，從所依處得到名稱，稱為眼識等。頌文說『彼識』，是因為它們是能依之識，所以稱為『彼識』。『依凈色者』（Pasada-rupa），指的是這些識所依賴的五種清凈的色，稱為眼等五根。眼等五根，體性清凈，如同珠寶的光芒，所以稱為凈色。 接下來是第二部分，解釋五境（Panca visaya）。
【English Translation】 English version: Also known as 'Ditthhitthana' (place of views). 'Ditthi' refers to the five wrong views: Sakkaya-ditthi (belief in a permanent self in the five aggregates), Antagga-hika-ditthi (attachment to extreme views of annihilation or eternalism), Micchatta-ditthi (wrong views denying cause and effect), Ditthupadana (clinging to one's own wrong views), and Silabbatupadana (clinging to incorrect rules and practices). These are all conditioned phenomena (Sasava dhamma), places where wrong views reside, hence called 'Ditthhitthana'. 'Tayo bhava' (the three existences) refer to Kama-bhava (existence in the desire realm), Rupa-bhava (existence in the form realm), and Arupa-bhava (existence in the formless realm). These conditioned phenomena have three meanings, hence the name 'three existences': first, the 'cause' (Hetu) of the three existences, which is the Samudaya-sacca (the truth of the origin of suffering); second, the 'support' (Patitthana) of the three existences, which is the Dukkha-sacca (the truth of suffering); and third, they are themselves the 'three existences'. Containing these three meanings, they are called 'three existences'. 'Adi' (etc.) is equivalent to including defiled phenomena. Like these and so on, are different names for conditioned phenomena. From the second part onwards, the nature of reality is formally clarified. This part is divided into three sections: first, a general distinction of the nature; second, a separate explanation of the names and meanings; and third, an analysis from various aspects. Within the general distinction of nature, there are three sections: first, a formal exposition of the substance; second, an explanation of the general summary; and third, a display of opening and closing. In the first formal exposition of the substance, there are three sections: first, an explanation of the Rupa-khandha (aggregate of matter); second, an explanation of the three aggregates of Vedana, Sanna, and Sankhara (aggregates of feeling, perception, and mental formations); and third, an explanation of the Vinnana-khandha (aggregate of consciousness). In the explanation of the Rupa-khandha, there are two sections: first, a formal establishment of the aggregate; and second, the establishment of the ayatanas and dhatus. In the establishment of the aggregate, there are two sections: first, the opening statement; and second, separate explanations. First, the opening statement, the treatise says: Previously, it was said that the five aggregates, such as Rupa, are conditioned phenomena (Sankhata dhamma). What is the Rupa-khandha? The verse says: 'Rupa is only the five roots, the five objects, and the non-revealing.' The explanation is: The five roots (Panca indriyani) are the eye, ear, nose, tongue, and body. The five objects (Panca visaya) are form, sound, smell, taste, touch, and the non-revealing form (Avinnatti-rupa). These eleven are called the Rupa-khandha. From here onwards, explanations are given separately according to the chapters. Here, there are three sections: first, an explanation of the five roots; second, an explanation of the five objects; and third, an explanation of the non-revealing form. First, the explanation of the five roots, the verse says: 'Those consciousnesses rely on pure matter, and are called the five roots, such as the eye.' The explanation is: 'Those' (Tam) refers to the preceding five roots, such as the eye. 'Vinnana' (consciousness) refers to eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, and body-consciousness. The five consciousnesses, such as eye-consciousness, rely on the five roots, such as the eye, and are named after what they rely on, called eye-consciousness, etc. The verse says 'those consciousnesses' because they are the consciousnesses that rely, hence called 'those consciousnesses'. 'Rely on pure matter' (Pasada-rupa) refers to the five kinds of pure matter that these consciousnesses rely on, called the five roots, such as the eye. The nature of the five roots, such as the eye, is pure, like the light of jewels, hence called pure matter. Next is the second part, explaining the five objects (Panca visaya).
境者。頌曰。
色二或二十 聲唯有八種 味六香四種 觸十一為性
釋曰色二或二十者。色有二種。一顯。二形。或二十者。開為二十。顯色十二。形色有八。故成二十。顯色十二者。青黃赤白影光明闇雲煙塵霧 形色八者。長短方圓高下正不正 日焰名光。月星火藥．諸焰名明。障光明生。于中余色。可見名影。翻此為闇。謂形平等名之為正。形不平等名為不正。余色易了。故今不釋 聲唯有八種者。一有執受大種為因有情名可意聲。二有執受大種為因有情名不可意聲。三有執受大種為因非有情名可意聲。四有執受大種為因非有情名不可意聲。五無執受大種為因有情名可意聲。六無執受大種為因有情名不可意聲。七無執受大種為因非有情名可意聲。八無執受大種為因非有情名不可意聲 有情身中。所發音聲。名有執受。謂言手等也。就中語業名有情名。能詮表故 拍手等聲名非有情名。不能詮表故 風林河等。所發音聲。名無執受大種為因。無執受中有情名者。謂化人語聲。此化人身。雖無執受。能詮表故。稱有情名。余義易知 味六者。苦酢咸辛甘淡別故 香四種者。好香。惡香。等香。不等香。有差別故。沉檀等名好香。蔥薤等名惡香。好惡香中增益依身名為等香。損減依身名不等香。無增
【現代漢語翻譯】 現代漢語譯本： 境（viṣaya，所緣境）是什麼？頌文說： 『色有二或二十，聲唯有八種，味有六，香有四種，觸有十一為自性。』 解釋：『色有二或二十』，色有兩種：一是顯色，二是形色。『或二十』，展開來說有二十種。顯色有十二種：青、黃、赤、白、影、光明、闇、云、煙、塵、霧。形色有八種：長、短、方、圓、高、下、正、不正。 日焰叫做光，月亮、星星、火焰、藥物等各種火焰叫做明。遮蔽光明而產生的，在其中其餘的顏色，可以看見的叫做影。與此相反的叫做闇。形狀平等叫做正，形狀不平等叫做不正。其餘的顏色容易理解，所以現在不解釋。 『聲唯有八種』：一、以有執受大種為因的有情發出的可意聲；二、以有執受大種為因的有情發出的不可意聲；三、以有執受大種為因的非有情發出的可意聲；四、以有執受大種為因的非有情發出的不可意聲；五、以無執受大種為因的有情發出的可意聲；六、以無執受大種為因的有情發出的不可意聲；七、以無執受大種為因的非有情發出的可意聲；八、以無執受大種為因的非有情發出的不可意聲。 有情身中所發出的聲音，叫做有執受，例如語言、手等。其中，語業叫做有情名，因為它能夠詮釋表達。拍手等聲音叫做非有情名，因為它不能詮釋表達。風、林、河等所發出的聲音，叫做無執受大種為因。無執受中有情名，指的是化人（nirmita，變化出來的人）的語言聲音。這個化人的身體，雖然沒有執受，但能夠詮釋表達，所以稱為有情名。其餘的意義容易理解。 『味有六』：苦、酢（酸）、咸、辛、甘、淡，因為有這些區別。 『香有四種』：好香、惡香、等香、不等香，因為有差別。沉香、檀香等叫做好香，蔥、蒜等叫做惡香。在好香、惡香中，增加並依附於身體的叫做等香，損減並依附於身體的叫做不等香。沒有增加
【English Translation】 English version: What is viṣaya (object)? The verse says: 'Color has two or twenty, sound has only eight kinds, taste has six, fragrance has four kinds, touch has eleven as its nature.' Explanation: 'Color has two or twenty,' color has two kinds: one is manifest color, and the other is shape color. 'Or twenty,' expanded, there are twenty kinds. Manifest color has twelve kinds: blue, yellow, red, white, shadow, light, darkness, cloud, smoke, dust, fog. Shape color has eight kinds: long, short, square, round, high, low, regular, irregular. The flame of the sun is called light, and the various flames of the moon, stars, fire, medicine, etc., are called brightness. That which arises by obscuring light, and the remaining colors within it, that which can be seen is called shadow. The opposite of this is called darkness. A shape that is equal is called regular, and a shape that is unequal is called irregular. The remaining colors are easy to understand, so they are not explained now. 'Sound has only eight kinds': First, agreeable sound produced by sentient beings, caused by the great elements with apprehension; second, disagreeable sound produced by sentient beings, caused by the great elements with apprehension; third, agreeable sound produced by non-sentient beings, caused by the great elements with apprehension; fourth, disagreeable sound produced by non-sentient beings, caused by the great elements with apprehension; fifth, agreeable sound produced by sentient beings, caused by the great elements without apprehension; sixth, disagreeable sound produced by sentient beings, caused by the great elements without apprehension; seventh, agreeable sound produced by non-sentient beings, caused by the great elements without apprehension; eighth, disagreeable sound produced by non-sentient beings, caused by the great elements without apprehension. The sound produced from the body of a sentient being is called 'with apprehension,' such as language, hands, etc. Among them, verbal karma is called 'sentient being name' because it can interpret and express. The sound of clapping hands, etc., is called 'non-sentient being name' because it cannot interpret and express. The sound produced by wind, forests, rivers, etc., is caused by the great elements without apprehension. 'Sentient being name' in 'without apprehension' refers to the sound of the language of a nirmita (transformation body). Although this nirmita's body has no apprehension, it can interpret and express, so it is called 'sentient being name.' The remaining meanings are easy to understand. 'Taste has six kinds': bitter, sour, salty, spicy, sweet, bland, because there are these differences. 'Fragrance has four kinds': good fragrance, bad fragrance, equal fragrance, unequal fragrance, because there are differences. Agarwood, sandalwood, etc., are called good fragrance; onions, garlic, etc., are called bad fragrance. Among good and bad fragrances, that which increases and adheres to the body is called equal fragrance; that which decreases and adheres to the body is called unequal fragrance. Without increase
損者。名好惡香。故好惡香中。各分出等不等香。故成四香 觸十一者。一地。二水。三火。四風。五輕。六重。七滑。八澀。九饑。十渴。十一冷。堅名地。濕名水。暖名火。動名風。可稱名重。翻此名輕柔耎名滑。粗強名澀。食慾名饑。暖欲名冷。飲欲名渴。冷飢渴三。是心所欲。非正目觸。因有三觸。發此三欲。故冷飢渴。是觸家果。而非是觸。今言觸者。從果為名。故論云。此皆于因。立果名故。如有頌曰。
諸佛出現樂 演說正法樂 僧眾和合樂 同修勇進樂
(解云。佛出現等。實非是樂。能生樂故。從果為名。觸亦如是)。
從此第三。明無表色。于中有二。一正明無表。二明能造大種。且初第一。正明無表者。頌曰。
亂心無心等 隨流凈不凈 大種所造性 由此說無表
釋曰亂心無心等者。明無表位 亂心者。此善無表。余惡無記心。名為亂心。亂善無表故 善心名不亂心。同善性故。此惡無表。余善無記心。名亂心。亂惡無表故 噁心名不亂心。同惡性故。故善惡心。通亂不亂 無記心。唯名亂。無無記無表故。故論云。亂心者謂此余心 無心者。謂無想定。滅盡定 等言。顯示不亂有心。謂亂心等。等取不亂心。無心等。等取有心。亂不亂心。散位一
【現代漢語翻譯】 現代漢語譯本 損者，名為好惡香（pleasant and unpleasant smells）。因此，在好惡香中，各自區分出相等和不相等的香，所以形成四種香。觸十一者：一、地（earth）；二、水（water）；三、火（fire）；四、風（wind）；五、輕（lightness）；六、重（heaviness）；七、滑（smoothness）；八、澀（roughness）；九、饑（hunger）；十、渴（thirst）；十一、冷（cold）。堅硬名為地，潮濕名為水，溫暖名為火，流動名為風，可以稱量名為重，與此相反名為輕，柔軟名為滑，粗糙強硬名為澀。想吃東西名為饑，想暖和名為冷，想喝東西名為渴。冷、饑、渴這三種，是心所欲求，並非真正的目觸。因為有這三種觸，才引發這三種慾望。所以冷、饑、渴，是觸的果報，而不是觸本身。現在所說的觸，是從果報來命名的。所以論中說：『這些都是從因上，建立果報的名稱。』如有頌說：
諸佛出現是快樂，演說正法是快樂， 僧眾和合是快樂，共同修行勇猛精進是快樂。
（解釋說：佛出現等等，實際上不是快樂，因為能產生快樂，所以從果報來命名。觸也是這樣）。
從此第三部分，闡明無表色（unmanifested form）。其中有二：一、正式闡明無表；二、闡明能造的大種（great elements）。首先看第一部分，正式闡明無表，頌說：
亂心無心等，隨流凈不凈， 大種所造性，由此說無表。
解釋說，『亂心無心等』，闡明無表的狀態。『亂心』，指此善無表，其餘噁心、無記心，名為亂心，擾亂善無表。善心名為不亂心，因為與善性相同。此惡無表，其餘善心、無記心，名為亂心，擾亂惡無表。噁心名為不亂心，因為與惡性相同。所以善惡心，通於亂與不亂。無記心，只名為亂，因為沒有無記無表。所以論中說：『亂心，是指此以外的心。』『無心』，是指無想定（state of non-perception）、滅盡定（cessation attainment）。『等』字，顯示不亂的有心，即亂心等，『等』字取不亂心，無心等，『等』字取有心，亂不亂心，散位一心。
【English Translation】 English version The 'damaged' are named pleasant and unpleasant smells. Therefore, within pleasant and unpleasant smells, equal and unequal smells are distinguished, thus forming four smells. The eleven touches are: 1. Earth (solidity); 2. Water (cohesion); 3. Fire (heat); 4. Wind (motion); 5. Lightness (laghutā); 6. Heaviness (gurutā); 7. Smoothness (slakṣṇatā); 8. Roughness (karkashatā); 9. Hunger (bubhukṣā); 10. Thirst (pipāsā); 11. Cold (śītatā). Hardness is named earth, wetness is named water, warmth is named fire, movement is named wind, measurable is named heavy, the opposite of this is named light, soft is named smooth, coarse and strong is named rough. Desire for food is named hunger, desire for warmth is named cold, desire for drink is named thirst. Cold, hunger, and thirst are desires of the mind, not direct tactile sensations. Because there are these three touches, these three desires arise. Therefore, cold, hunger, and thirst are the results of touch, not touch itself. The touch spoken of now is named from its result. Therefore, the treatise says: 'These are all established with the name of the result from the cause.' As a verse says:
The appearance of the Buddhas is joy, the exposition of the true Dharma is joy, The Sangha's harmony is joy, the diligent practice together is joy.
(Explanation: The appearance of the Buddhas, etc., is not actually joy, but because it can produce joy, it is named from the result. Touch is also like this).
From this third part, the unmanifested form (aviññatti-rūpa) is explained. There are two aspects: 1. Directly explaining the unmanifested; 2. Explaining the great elements (mahābhūta) that can create. First, looking at the first part, directly explaining the unmanifested, the verse says:
Distracted mind, no mind, etc., following the flow, pure and impure, The nature created by the great elements, hence it is said to be unmanifested.
Explanation: 'Distracted mind, no mind, etc.,' clarifies the state of the unmanifested. 'Distracted mind' refers to this good unmanifested, the remaining evil and neutral minds are called distracted minds, disturbing the good unmanifested. A good mind is called an undistracted mind because it is of the same good nature. This evil unmanifested, the remaining good and neutral minds are called distracted minds, disturbing the evil unmanifested. An evil mind is called an undistracted mind because it is of the same evil nature. Therefore, good and evil minds are both distracted and undistracted. The neutral mind is only called distracted because there is no neutral unmanifested. Therefore, the treatise says: 'Distracted mind refers to minds other than this.' 'No mind' refers to the state of non-perception (asaññāsamāpatti) and the cessation attainment (nirodhasamāpatti). The word 'etc.' indicates the undistracted mind, i.e., distracted mind, etc. The word 'etc.' takes the undistracted mind, no mind, etc. The word 'etc.' takes the mind, distracted and undistracted minds, one mind in the scattered state.
對。無心有心。定位一對。故頌等字義通兩處 隨流者。明無表相。隨謂隨順。性相似故。流謂流轉。相續起故。故論云。相似相續。說名隨流(相似名隨相續名流) 凈不凈者。出無表體。無表唯善惡。不通無記性。名凈不凈 大種所造性者。簡法也。為簡諸得諸得者。雖復通四位行相似相續濫無表相。然得非是大種所造。簡諸得故。是故復言大種所造。謂無表色。大種所造故 造者因義。因有五因。一生因。二依因。三立。四持。五養。此後當說 由此說無表者。結成。由此者。由此上三句。得立無表名。說者。顯此是師宗言。無表雖以色業為性同有表業。然非表示令他了知。故名無表。
此下第二。明能造大種于中有二。一實四大種。二假四大種。且初第一明實大種者。論云前言無表大種所造。大種者何。頌曰。
大種謂四界 即地水火風 能成持等業 堅濕暖動性
釋曰大種謂四界者。標也。三義釋大。一體寬廣故。謂四大種。遍所造色。其體寬廣。二增盛聚中。形相大故。謂大地大山。地增盛 大江大海。水增盛 炎爐猛焰。火增盛 黑風團風。風增盛 三能起種種大事用故。如地能持世界。火能壞初禪。水能壞二禪。風能壞三禪 一義釋種。與所造色。為所依故。故名為種。大則
【現代漢語翻譯】 現代漢語譯本 『對。無心有心。定位一對。故頌等字義通兩處』：這句話的意思是，『無心』和『有心』，在定位上是一對概念。因此，頌等字的意義可以貫通於這兩個方面。 『隨流者。明無表相。隨謂隨順。性相似故。流謂流轉。相續起故。故論云。相似相續。說名隨流(相似名隨相續名流)』：『隨流』指的是沒有外在表現的現象。『隨』是隨順的意思，因為性質相似。『流』是流轉的意思，因為相續不斷地產生。所以論中說，相似相續，就叫做隨流（相似叫做隨，相續叫做流）。 『凈不凈者。出無表體。無表唯善惡。不通無記性。名凈不凈』：『凈』和『不凈』，指的是無表色的本體。無表色只有善和惡兩種，不包括無記性，所以叫做凈或不凈。 『大種所造性者。簡法也。為簡諸得諸得者。雖復通四位行相似相續濫無表相。然得非是大種所造。簡諸得故。是故復言大種所造。謂無表色。大種所造故』：『大種所造性』是爲了簡別其他法。爲了簡別各種『得』（dge，獲得），因為各種『得』雖然也貫通四位，行為相似相續，容易和無表色相混淆，但是『得』不是由大種所造的。爲了簡別各種『得』，所以才說『大種所造』，指的是無表色，因為無表色是由大種所造的。 『造者因義。因有五因。一生因。二依因。三立。四持。五養。此後當說』：『造』是原因的意思。原因有五種：一是生因，二是依因，三是立因，四是持因，五是養因。這些將在後面詳細解釋。 『由此說無表者。結成。由此者。由此上三句。得立無表名。說者。顯此是師宗言。無表雖以色業為性同有表業。然非表示令他了知。故名無表』：因此才說無表色，這是總結。『由此』指的是以上三句話，由此才能確立無表色的名稱。『說』是表明這是師宗的觀點。無表色雖然以色業為性質，和有表業相同，但是它不是用來表示讓別人瞭解的，所以叫做無表色。 此下第二。明能造大種于中有二。一實四大種。二假四大種。且初第一明實大種者。論云前言無表大種所造。大種者何。頌曰。 下面第二部分，說明能造的大種，其中分為兩種：一是實四大種，二是假四大種。首先說明實四大種。論中說，前面提到無表色是由大種所造的，那麼大種是什麼呢？頌文說： 『大種謂四界 即地水火風 能成持等業 堅濕暖動性』 『釋曰大種謂四界者。標也。三義釋大。一體寬廣故。謂四大種。遍所造色。其體寬廣。二增盛聚中。形相大故。謂大地大山。地增盛 大江大海。水增盛 炎爐猛焰。火增盛 黑風團風。風增盛 三能起種種大事用故。如地能持世界。火能壞初禪。水能壞二禪。風能壞三禪 一義釋種。與所造色。為所依故。故名為種。大則』 解釋說，『大種就是四界』，這是標示。從三個方面解釋『大』的含義：一是體性寬廣，指的是四大種，遍及所造的色法，其體性寬廣。二是增盛聚集，形相巨大，比如大地大山，是地增盛；大江大海，是水增盛；炎爐猛焰，是火增盛；黑風團風，是風增盛。三是能產生種種大的作用，比如地能承載世界，火能壞初禪，水能壞二禪，風能壞三禪。從一個方面解釋『種』的含義：因為能給所造的色法提供所依，所以叫做『種』。『大』就是……
【English Translation】 English version 'Right. No-mind, Mindful. Positioning a pair. Therefore, the meaning of words such as 'Gatha' can be applied in both places': This means that 'no-mind' and 'mindful' are a pair of concepts in positioning. Therefore, the meaning of words such as 'Gatha' can be applied to both aspects. 'Those who follow the flow. Clearly without external appearance. 'Follow' means to comply, because the nature is similar. 'Flow' means to circulate, because it arises continuously. Therefore, the treatise says, 'Similar succession is called following the flow' (similarity is called following, succession is called flow)': 'Following the flow' refers to phenomena without external manifestations. 'Follow' means to comply, because the nature is similar. 'Flow' means to circulate, because it arises continuously. Therefore, the treatise says, 'Similar succession is called following the flow' (similarity is called following, succession is called flow). 'Pure and impure. Exclude the unmanifested entity. The unmanifested is only good and evil, not including the indeterminate nature. It is called pure and impure': 'Pure' and 'impure' refer to the entity of unmanifested form (avyākṛta-rūpa). Unmanifested form only has good and evil, not including the indeterminate nature, so it is called pure or impure. 'The nature of being created by the great elements. It is a simplification of the Dharma. To simplify the various 'attainments' (dge, acquisition). Although the various 'attainments' also penetrate the four positions, and the behavior is similar and continuous, easily confused with the unmanifested form, but 'attainment' is not created by the great elements. To simplify the various 'attainments', it is said that 'created by the great elements', referring to the unmanifested form, because the unmanifested form is created by the great elements': 'The nature of being created by the great elements' is to distinguish other Dharmas. To distinguish the various 'attainments' (dge, acquisition), because the various 'attainments' also penetrate the four positions, and the behavior is similar and continuous, easily confused with the unmanifested form, but 'attainment' is not created by the great elements. To simplify the various 'attainments', it is said that 'created by the great elements', referring to the unmanifested form, because the unmanifested form is created by the great elements. 'The creator is the meaning of cause. There are five causes: first, the cause of birth; second, the cause of reliance; third, establishment; fourth, maintenance; fifth, nourishment. These will be explained later': 'Creator' is the meaning of cause. There are five causes: first, the cause of birth; second, the cause of reliance; third, establishment; fourth, maintenance; fifth, nourishment. These will be explained later. 'Therefore, it is said that the unmanifested is concluded. 'Therefore' refers to the above three sentences. The name of the unmanifested can be established. 'Saying' shows that this is the view of the master's school. Although the unmanifested has the same nature as the manifested, it is not used to indicate that others should know it, so it is called unmanifested': Therefore, it is said that the unmanifested is concluded. 'Therefore' refers to the above three sentences. The name of the unmanifested can be established. 'Saying' shows that this is the view of the master's school. Although the unmanifested has the same nature as the manifested, it is not used to indicate that others should know it, so it is called unmanifested. The second part below explains the great elements that can create, which are divided into two types: one is the real four great elements, and the other is the false four great elements. First, explain the real four great elements. The treatise says that the unmanifested form mentioned earlier is created by the great elements. What are the great elements? The verse says: 'The great elements are the four realms, namely earth, water, fire, and wind. They can accomplish the activities of holding, etc., with the characteristics of solidity, wetness, warmth, and motion.' 'Explanation: 'The great elements are the four realms' is a label. Explain the meaning of 'great' from three aspects: First, the nature is broad, referring to the four great elements, which pervade the created forms, and their nature is broad. Second, they are prosperous and gathered, with huge shapes, such as the earth and mountains, which are the prosperity of earth; the great rivers and seas, which are the prosperity of water; the blazing flames, which are the prosperity of fire; the black wind and whirlwind, which are the prosperity of wind. Third, they can produce various great functions, such as the earth can carry the world, fire can destroy the first dhyana (初禪), water can destroy the second dhyana (二禪), and wind can destroy the third dhyana (三禪). Explain the meaning of 'seed' from one aspect: Because it can provide a basis for the created forms, it is called 'seed'. 'Great' is...'
是種。故名大種。能持自性故。名為界。即地水火風者舉數。能成持等業者明用。地能成持用等者。等取水能成攝用。火能成熟用。風能成長用。堅濕暖動性者。出體。地堅。水濕。火暖。風動。
從此下第二。明假四大種者。論云云何地等。地等界別。頌曰。
地謂顯形色 隨世想立名 水火亦復然 風即界亦爾
釋曰地謂顯形色者釋假地也。地謂顯形色色處為體。謂青等地。依顯色立。長短等地。依形色立。此非實地。實地是堅。唯身根得。非眼根見。于顯形色。假立地名。是色處攝。眼所見也。隨世想立名者。釋立假所由。謂諸世間。相示地者。以顯形色。而相指示。佛隨世間想。立此假地名。水火亦復然者。釋假水火。此假水火。用顯形色。以之為體。例同假地。名亦復然。風即界亦爾者。釋假風。風即界者。此一師釋。無有假風。風即是界。界者體也。體即是動。世間于動。立風名故。立動為風。即是實風。故無假風 言亦爾者。此一師釋。許有假風。如前假地水火。依顯形色。立風亦如此。依顯形色。故言亦然。如世間說黑風團風。黑即是顯。團即是形。此用顯形。表示風故 問始自眼根。終於無表。世尊何故。說為色耶。答論有兩釋。第一釋云。可變壞故。名為色蘊(變者。顯
【現代漢語翻譯】 現代漢語譯本：是『種』（dhatu，構成要素）的緣故，所以叫做『大種』（mahābhuta，四大）。能夠保持各自的特性，所以叫做『界』（dhātu，界）。這裡說的地、水、火、風，是舉例說明數量。能夠成就保持等作用，是說明它們的功能。地能夠成就保持的作用，『等』字包括水能成就攝取的作用，火能成就成熟的作用，風能成就成長的作用。堅硬、潮濕、溫暖、流動的性質，是說明它們的本體。地是堅硬的，水是潮濕的，火是溫暖的，風是流動的。
從這裡開始是第二部分，說明假立的四大種。論中說：『什麼是地等？地等界的差別是什麼？』頌詞說：
『地是指顯色和形色，隨著世間的想法而建立名稱；水和火也是這樣，風也是界。』
解釋說：『地是指顯色和形色』，這是解釋假立的地。假立的地是指顯色和形色所佔據的處所為本體，例如青色等，依據顯色而建立；長短等，依據形色而建立。這不是真實的地，真實的地是堅硬的，只有身根才能感知，不是眼根所能見到的。對於顯色和形色，假立為地的名稱，屬於色處所攝，是眼睛所能見到的。『隨著世間的想法而建立名稱』，這是解釋建立假立的緣由。世間的人們，指示地的時候，用顯色和形色來相互指示。佛陀隨順世間的想法，建立這個假立的地名。『水和火也是這樣』，這是解釋假立的水和火。這些假立的水和火，用顯色和形色作為它們的本體，例子和假立的地相同，名稱也是這樣。『風就是界也是這樣』，這是解釋假立的風。『風就是界』，這是一種說法，認為沒有假立的風，風就是界。界就是本體，本體就是流動。世間對於流動，建立風的名稱，所以建立流動為風，這就是真實的風，所以沒有假立的風。『也是這樣』，這是另一種說法，認為有假立的風，像前面的假立的地、水、火一樣，依據顯色和形色，建立風也是這樣，依據顯色和形色。例如世間說黑風、團風，黑就是顯色，團就是形色，這是用顯色和形色來表示風。』問：從眼根開始，到無表色結束，世尊為什麼都說是色呢？答：論中有兩種解釋。第一種解釋是：『因為可以變壞，所以叫做色蘊』（變，就是顯
【English Translation】 English version: It is because of 'dhatu' (elements) that they are called 'mahābhuta' (the great elements). Because they can maintain their own characteristics, they are called 'dhātu' (realms). The earth, water, fire, and wind mentioned here are examples to illustrate the number. Being able to accomplish the functions of maintaining, etc., is to explain their function. Earth can accomplish the function of maintaining, 'etc.' includes water being able to accomplish the function of cohesion, fire being able to accomplish the function of maturation, and wind being able to accomplish the function of growth. The properties of hardness, wetness, warmth, and movement are to explain their substance. Earth is hard, water is wet, fire is warm, and wind is moving.
From here begins the second part, explaining the provisionally established four great elements. The treatise says: 'What are earth, etc.? What are the differences between the realms of earth, etc.?' The verse says:
'Earth refers to visible form and shape, names are established according to worldly conceptions; water and fire are also like this, and wind is also a realm.'
The explanation says: 'Earth refers to visible form and shape,' this is explaining the provisionally established earth. The provisionally established earth refers to the place occupied by visible form and shape as its substance, for example, blue color, etc., is established based on visible form; length, etc., is established based on shape. This is not real earth, real earth is hardness, which can only be perceived by the body sense, not by the eye sense. For visible form and shape, the name of earth is provisionally established, which is included in the realm of color, and can be seen by the eyes. 'Names are established according to worldly conceptions,' this is explaining the reason for establishing the provisional. When people in the world indicate earth, they use visible form and shape to indicate each other. The Buddha follows the worldly conceptions and establishes this provisional name of earth. 'Water and fire are also like this,' this is explaining the provisionally established water and fire. These provisionally established water and fire use visible form and shape as their substance, the example is the same as the provisionally established earth, and the names are also like this. 'Wind is also a realm,' this is explaining the provisionally established wind. 'Wind is a realm,' this is one explanation, which believes that there is no provisionally established wind, wind is a realm. Realm is substance, and substance is movement. The world establishes the name of wind for movement, so establishing movement as wind, this is real wind, so there is no provisionally established wind. 'Also like this,' this is another explanation, which believes that there is provisionally established wind, like the previous provisionally established earth, water, and fire, establishing wind based on visible form and shape is also like this, based on visible form and shape. For example, the world says black wind, round wind, black is visible form, and round is shape, this is using visible form and shape to represent wind.' Question: 'From the eye sense to non-revealing form, why does the World Honored One say that they are all form?' Answer: 'There are two explanations in the treatise. The first explanation is: 'Because it can be changed and destroyed, it is called the aggregate of form' (change, is visible
剎那無常。壞者顯眾同分無常也)。誰能變壞(問也)。謂手觸故。即便變壞。廣說乃至。蚊虻等觸 此變壞者。即是可惱壞。義(答前問也。下文引證)故大德法救集義品中。作如是說。
趣求諸欲人 常起于希望 諸欲若不遂 惱壞如箭中
(此頌是釋迦菩薩。為多求王說也。此王性貪。欲采海寶。魔變為臣。來白于王。我能采寶。遂與王期。及至期日。魔不為來。其王憂苦。如箭在身。佛為彼王。說此頌矣。今引意證色可惱壞也)。又論云有說變礙故。名為色(第二師釋色義也變謂變壞礙謂質礙也)。若爾極微。應不名色。無變礙故。難第二釋也。由一極微不是積集。故無變礙也。此難不然。無一極微各處而住。眾微聚集。變礙義成(答也。現在無一極微各處獨住也。以五識依緣必應積集也。依謂五根緣謂五境。依緣極微既必積集變礙義成也乎)。過去未來。應不名色(難也。現在極微聚。可得名為色。過未眾微散。應不名為色矣)。此亦曾當。有變礙故。及彼類故。如所燒薪(答也。過去曾變礙。未來生法。當變礙故。故名為色。及彼類者。謂未來不生法。此不生法。雖非當變礙。是變礙類故。亦名為色。猶如火薪也)。諸無表色應不名色(難也。根境積極微。成變礙可名色。無表非極微。
【現代漢語翻譯】 現代漢語譯本 剎那無常（ksana-anitya，指事物在極短的時間內不斷變化）。壞滅是顯現眾生共同感受到的無常。（誰能使之壞滅？——這是提問）。說是由於手的觸碰，即便會發生變壞，乃至蚊虻等昆蟲的觸碰。（這種變壞），就是指可以被惱亂和破壞的意義（這是對前面問題的回答。以下引經文作為佐證）。所以大德法救在《集義品》中，這樣說： 『追逐各種慾望的人，常常生起希望；如果各種慾望不能實現，（其內心的）惱亂和破壞就像被箭射中一樣。』 （這首偈頌是釋迦菩薩為多求王說的。這位國王天性貪婪，想要採集海中的寶物。魔變化成大臣，來告訴國王說：『我能採集寶物。』於是與國王約定了期限。到了約定的日期，魔沒有來，國王憂愁痛苦，就像箭射在身上一樣。佛為那位國王說了這首偈頌。現在引用它的意思是證明色是可以被惱亂和破壞的）。另外，論中說：『有人說，因為有變壞和阻礙的性質，所以稱為色。』（這是第二位論師解釋色的含義，變是指變壞，礙是指質礙）。如果這樣，那麼極微（paramanu，物質的最小單位）就不應該稱為色了，因為它沒有變壞和阻礙的性質。（這是對第二種解釋的詰難）。因為一個極微不是積聚而成的，所以沒有變壞和阻礙的性質。這個詰難是不成立的，因為沒有一個極微是各自獨立存在的，眾多極微聚集在一起，變壞和阻礙的意義就成立了。（這是回答。現在沒有一個極微是各自獨立存在的。因為五識所依賴的根和緣必定是積聚而成的。依是指五根，緣是指五境。既然五識所依賴的極微必定是積聚而成的，那麼變壞和阻礙的意義就成立了）。過去和未來的（色法），不應該稱為色（這是詰難。現在的極微聚集，可以稱為色。過去和未來的眾多極微已經散開，不應該稱為色了）。（過去和未來的色法）也曾經或將要具有變壞和阻礙的性質，以及與（現在的色法）屬於同一類，就像被燒過的柴薪一樣。（這是回答。過去曾經具有變壞和阻礙的性質，未來將要產生的法，將要具有變壞和阻礙的性質，所以稱為色。『以及與（現在的色法）屬於同一類』，是指未來不產生的法。這種不產生的法，雖然不是將要具有變壞和阻礙的性質，但因為與具有變壞和阻礙性質的（色法）屬於同一類，所以也稱為色，就像火和柴薪一樣）。諸無表色（avijnapti-rupa，無表色，指無法通過行為表現出來的色法）不應該稱為色（這是詰難。根和境積極微，形成變礙可以稱為色。無表色不是極微，
【English Translation】 English version Ksanika-anitya (momentary impermanence, referring to the constant change of things in a very short time). Destruction is the impermanence manifested in the common experience of sentient beings. (Who can cause it to be destroyed? - This is a question). It is said that due to the touch of a hand, it will immediately change and be destroyed, even by the touch of mosquitoes and other insects. (This destruction) refers to the meaning of being able to be disturbed and destroyed (This is the answer to the previous question. The following quotes scriptures as evidence). Therefore, the Venerable Dharmatrata (Dharmatrāta) says in the Samyuktabhidharmahrdaya (Collection of Meanings): 'People who pursue various desires constantly give rise to hope; if various desires cannot be fulfilled, (their inner) disturbance and destruction are like being shot by an arrow.' (This verse was spoken by Sakyamuni Bodhisattva for King Muchukunda (Mucilinda). This king was greedy by nature and wanted to collect treasures from the sea. A demon transformed into a minister and told the king: 'I can collect treasures.' So he agreed on a deadline with the king. When the agreed date arrived, the demon did not come, and the king was worried and distressed, as if an arrow had been shot into his body. The Buddha spoke this verse for that king. Now, quoting it means to prove that form (rupa) can be disturbed and destroyed). Furthermore, the treatise says: 'Some say that because it has the nature of change and obstruction, it is called form.' (This is the second teacher explaining the meaning of form, change refers to destruction, and obstruction refers to material obstruction). If so, then paramanu (the smallest unit of matter) should not be called form, because it does not have the nature of change and obstruction. (This is a challenge to the second explanation). Because a single paramanu is not an accumulation, it does not have the nature of change and obstruction. This challenge is not valid, because no single paramanu exists independently; when many paramanus gather together, the meaning of change and obstruction is established. (This is the answer. No single paramanu exists independently now. Because the sense organs (indriya) and objects (visaya) on which the five consciousnesses depend must be accumulated. Indriya refers to the five sense organs, and visaya refers to the five sense objects. Since the paramanus on which the five consciousnesses depend must be accumulated, the meaning of change and obstruction is established). The past and future (forms) should not be called form (This is a challenge. The accumulation of present paramanus can be called form. The many past and future paramanus have dispersed and should not be called form). (Past and future forms) also once had or will have the nature of change and obstruction, and belong to the same category as (present forms), just like burned firewood. (This is the answer. The past once had the nature of change and obstruction, and the future dharmas that will arise will have the nature of change and obstruction, so they are called form. 'And belong to the same category as (present forms)' refers to the future dharmas that will not arise. Although these dharmas that will not arise do not have the nature of change and obstruction, they are called form because they belong to the same category as (forms) with the nature of change and obstruction, just like fire and firewood). Avijnapti-rupa (unmanifested form, referring to forms that cannot be expressed through actions) should not be called form (This is a challenge. The sense organs and objects actively accumulate paramanus to form change and obstruction, which can be called form. Avijnapti-rupa is not a paramanu,
無變礙故。應非色)。有說表色。有變礙故。無表隨彼。亦受色名。如樹動時影必隨動(解云。釋無表難。總有三師。此是第一。雜心師釋也。影從樹上起。樹動影必動。無表從表生。表色無表色也)。此釋不然。無變礙故。又表滅時。無表應滅。如樹滅時。影必隨滅(解云。此是論主。破雜心師釋也。汝本以變礙。釋色。無表無變礙。如何成色。故云此釋不然。無變礙故。又破喻云。影從樹上起。樹滅影亦滅。無表依表生。表滅無表滅。然表滅時無表不滅。滅既不等。色豈同乎。又正理論破云。隨心轉戒不從表生。應當非色也)。有釋所依大種有變礙故。無表業亦名為色(此是第二有宗釋無表難也)。若爾所依。有變礙故。眼識等五。應亦名色(解云。此是論主破有宗也。無表依大種。隨大種名。為色。眼識等依五根。隨根識名色也)。此難不齊。無表依止大種。轉時。如影依樹光依珠寶。眼識等五依眼等根則不如是。唯能為作助生緣故(解云。此文有宗古師救也。彼言論主將五識依五根難無表色。此難不齊也。謂無表依大種。大種親因。如影依樹樹為親因光依珠寶。珠寶為親因。良由大種。望無表色。具生等五因。故名親依。由是親依故。大種名色。無表亦名色。也。眼等五根為增上緣。助生五識。但是疏依。而
{ "translations": [ "現代漢語譯本", "因為沒有變礙的緣故，無表色不應是色（rupa）。有人說，無表色能夠表示色法，因為它具有變礙的性質。無表色依附於表色而存在，因此也被稱為色。就像樹木移動時，影子必然隨之移動一樣。（解釋說：這是解釋關於無表色的難題。總共有三位論師，這是第一位，即雜心論師的解釋。影子從樹上產生，樹木移動影子必然移動。無表色從表色產生，所以表色和無表色都是色法）。", "這種解釋是不正確的，因為無表色沒有變礙的性質。而且，當表色滅去時，無表色也應該隨之滅去，就像樹木滅去時，影子必然隨之滅去一樣。（解釋說：這是論主的觀點，駁斥雜心論師的解釋。你原本用變礙來解釋色，無表色沒有變礙的性質，怎麼能成為色呢？所以說這種解釋是不正確的，因為它沒有變礙的性質。又駁斥其比喻說，影子從樹上產生，樹木滅去影子也滅去。無表色依附於表色而生，表色滅去無表色也應該滅去。然而表色滅去時無表色並不滅去。滅去的情況既然不同，色法怎麼能相同呢？又正理論駁斥說，隨心而轉的戒律不是從表色產生的，應當不是色法）。", "有人解釋說，無表色所依的大種（mahābhūta）具有變礙的性質，所以無表業也被稱為色。（這是第二位有宗論師解釋無表色的難題）。", "如果這樣，那麼無表色所依的大種具有變礙的性質，眼識等五識也應該被稱為色了。（解釋說：這是論主駁斥有宗的觀點。無表色依附於大種，隨大種而得名，成為色。眼識等依附於五根，隨根識而得名，也成為色）。", "這個反駁是不恰當的。無表色依止大種，大種轉變時，就像影子依附於樹木，光芒依附於珠寶一樣。眼識等五識依附於眼等根的情況則不是這樣，只能作為助生的因緣。（解釋說：這段文字是有宗古師的辯護。他們說論主用五識依附於五根來反駁無表色，這個反駁是不恰當的。因為無表色依附於大種，大種是親因，就像影子依附於樹木，樹木是親因，光芒依附於珠寶，珠寶是親因。正因為大種對於無表色，具備生等五種因，所以稱為親依。由於是親依的緣故，大種被稱為色，無表色也被稱為色。眼等五根只是作為增上緣，幫助產生五識，只是疏遠的依附，而" ], "english_translations": [ "English version", "Because there is no change and obstruction (變礙, biàn'ài), the unmanifested form (無表色, wúbiǎosè) should not be form (色, sè). Some say that the unmanifested form can represent form because it has the nature of change and obstruction. The unmanifested form depends on the manifested form, so it is also called form. Just as when a tree moves, its shadow necessarily moves with it. (Explanation: This explains the difficulty regarding the unmanifested form. There are three masters in total, and this is the first, the explanation of the *雜心* (Záxīn) master. The shadow arises from the tree, and when the tree moves, the shadow necessarily moves. The unmanifested form arises from the manifested form, so both the manifested and unmanifested forms are forms).", "This explanation is incorrect because the unmanifested form does not have the nature of change and obstruction. Moreover, when the manifested form ceases, the unmanifested form should also cease, just as when a tree ceases, its shadow necessarily ceases with it. (Explanation: This is the view of the treatise master, refuting the explanation of the *雜心* (Záxīn) master. You originally used change and obstruction to explain form, but the unmanifested form does not have the nature of change and obstruction, so how can it be form? Therefore, it is said that this explanation is incorrect because it does not have the nature of change and obstruction. Furthermore, refuting the analogy, the shadow arises from the tree, and when the tree ceases, the shadow also ceases. The unmanifested form depends on the manifested form for its arising, so when the manifested form ceases, the unmanifested form should also cease. However, when the manifested form ceases, the unmanifested form does not cease. Since the cessation is not the same, how can the forms be the same? Furthermore, the *正理論* (Zhènglǐlùn) refutes, saying that the precepts that follow the mind do not arise from the manifested form, so they should not be form).", "Some explain that the great elements (大種, dàzhǒng) on which the unmanifested form depends have the nature of change and obstruction, so the unmanifested karma is also called form. (This is the second *有宗* (Yǒuzōng) master explaining the difficulty of the unmanifested form).", "If that is the case, then since the great elements on which the unmanifested form depends have the nature of change and obstruction, the five consciousnesses such as eye-consciousness should also be called form. (Explanation: This is the treatise master refuting the view of the *有宗* (Yǒuzōng). The unmanifested form depends on the great elements and is named after the great elements, becoming form. Eye-consciousness etc. depend on the five roots and are named after the root-consciousnesses, also becoming form).", "This refutation is not appropriate. The unmanifested form relies on the great elements, and when the great elements change, it is like a shadow relying on a tree, or light relying on a jewel. The situation of the five consciousnesses such as eye-consciousness relying on the roots such as the eye is not like this; they can only act as auxiliary conditions for arising. (Explanation: This passage is the defense of an ancient master of the *有宗* (Yǒuzōng). They say that the treatise master uses the five consciousnesses relying on the five roots to refute the unmanifested form, but this refutation is not appropriate. Because the unmanifested form relies on the great elements, and the great elements are the direct cause, just as the shadow relies on the tree, and the tree is the direct cause, or the light relies on the jewel, and the jewel is the direct cause. Precisely because the great elements, with respect to the unmanifested form, possess the five causes such as arising, they are called the direct reliance. Because it is a direct reliance, the great elements are called form, and the unmanifested form is also called form. The five roots such as the eye only act as enhancing conditions, helping to produce the five consciousnesses, and are only a distant reliance, while" ] }
非親依故。眼識等不隨五根名為色也)。此影依樹。光依珠寶言。且非符順毗婆沙宗。彼宗影等。顯色極微。各自依止四大種故(解云。此是論主。破古師解。言有違宗失也。汝宗影之與光。各自有大種。以為親依。今言影依樹。光依珠寶。豈非違宗失乎)。設許影光依止樹寶。而無表色不同彼依。彼許所依大種雖滅而無表色不隨滅故(解云。此文是論主縱破古師。故言設許也。樹寶若滅影光必滅。大種若滅無表不滅。故言無表色。不同彼依也。依既不同為喻不成也)。復有別釋彼所難言。眼識等五。所依不定。或有變礙。謂眼等五根。或無變礙。謂無間意 無表所依。則不如是。故前所難。定為不齊。變礙名色理得成就(解云。此是第三。論主為正釋也。無表依大種。但是變礙依。不同五識通有二依。故無表依大種得名色也)。上來正明色蘊。
從此大文。第二正立處界者。頌曰。
此中根與境 許即十處界
釋曰此色蘊中。五根五境。于處門中。立為十處。于界門中。立為十界。上來二段不同。總是明色蘊竟。
其次第二。明受等三蘊者。頌曰。
受領納隨觸 想取像為體 四餘名行蘊 如是受等三 及無表無為 名法處法界
釋曰受領納隨觸者。釋受蘊也。受能
【現代漢語翻譯】 現代漢語譯本 非親依故。（眼識等不隨五根名為色也）。此影依樹，光依珠寶言。且非符順毗婆沙宗。彼宗影等，顯色極微，各自依止四大種故（解云：此是論主，破古師解，言有違宗失也。汝宗影之與光，各自有大種，以為親依。今言影依樹，光依珠寶。豈非違宗失乎）。設許影光依止樹寶。而無表色不同彼依。彼許所依大種雖滅而無表色不隨滅故（解云：此文是論主縱破古師。故言設許也。樹寶若滅影光必滅。大種若滅無表不滅。故言無表色，不同彼依也。依既不同為喻不成也）。復有別釋彼所難言。眼識等五，所依不定。或有變礙。謂眼等五根。或無變礙。謂無間意。無表所依，則不如是。故前所難，定為不齊。變礙名色理得成就（解云：此是第三，論主為正釋也。無表依大種，但是變礙依。不同五識通有二依。故無表依大種得名色也）。上來正明色蘊。
從此大文，第二正立處界者。頌曰：
此中根與境 許即十處界
釋曰此色蘊中，五根五境，于處門中，立為十處。于界門中，立為十界。上來二段不同，總是明色蘊竟。
其次第二，明受等三蘊者。頌曰：
受領納隨觸 想取像為體 四餘名行蘊 如是受等三 及無表無為 名法處法界
釋曰受領納隨觸者。釋受蘊也。受能
【English Translation】 English version Not relying on relatives or reasons. (Eye consciousness etc. not following the five roots is called 'rupa' (form)). Saying that the shadow relies on the tree, and the light relies on the jewel. Furthermore, this does not conform to the Vaibhashika school. In that school, shadows etc., manifest color subtle matter, each relies on the four great elements (Explanation: This is the author of the treatise refuting the old masters' explanation, saying that it violates the tenets of the school. In your school, the shadow and the light each have great elements as their direct reliance. Now saying that the shadow relies on the tree, and the light relies on the jewel, isn't this a violation of the tenets of the school?). Suppose it is allowed that the shadow and light rely on the tree and jewel. But the non-manifested 'rupa' (form) is different from that reliance. That school allows that although the relying great elements may perish, the non-manifested 'rupa' (form) does not perish along with them (Explanation: This passage is the author of the treatise refuting the old masters by concession. Therefore, it says 'suppose it is allowed'. If the tree and jewel perish, the shadow and light will certainly perish. If the great elements perish, the non-manifested does not perish. Therefore, it is said that the non-manifested 'rupa' (form) is different from that reliance. Since the reliance is different, the analogy is not valid). Furthermore, there is another explanation to refute their difficulty. The five, such as eye consciousness, have uncertain reliance. Some have change and obstruction, referring to the five roots such as the eye. Some have no change and obstruction, referring to the uninterrupted mind. The reliance of the non-manifested is not like this. Therefore, the previous difficulty is certainly uneven. Change and obstruction being named 'rupa' (form) is logically accomplished (Explanation: This is the third, the author of the treatise giving a correct explanation. The non-manifested relies on the great elements, but it only relies on change and obstruction. It is different from the five consciousnesses which have two kinds of reliance. Therefore, the non-manifested relying on the great elements can be named 'rupa' (form)). The above correctly explains the 'rupa skandha' (aggregate of form).
From this great text, the second correctly establishes the 'ayatana' (sense fields) and 'dhatu' (elements). The verse says:
Herein roots and objects are, Allowed as ten 'ayatana' (sense fields) and 'dhatu' (elements)
Explanation: Within this 'rupa skandha' (aggregate of form), the five roots and five objects, in the 'ayatana' (sense fields) gate, are established as ten 'ayatana' (sense fields). In the 'dhatu' (elements) gate, they are established as ten 'dhatu' (elements). The above two sections are different, but they all explain the 'rupa skandha' (aggregate of form) completely.
Next, the second explains the three 'skandha' (aggregates) such as 'vedana' (feeling). The verse says:
'Vedana' (feeling) receives and accepts following contact, 'Samjna' (perception) takes the image as its substance The remaining four are named 'samskara skandha' (aggregate of mental formations), Thus are the three such as 'vedana' (feeling) And the non-manifested and unconditioned, Are named 'dharmayatana' (sense field of mental objects) and 'dharmadhatu' (element of mental objects)
Explanation: 'Vedana' (feeling) receives and accepts following contact, explains the 'vedana skandha' (aggregate of feeling). 'Vedana' (feeling) can
領納隨順觸因。故名為受。此隨觸言。為顯因義。因即是觸。能生受故。觸順於受。故名為隨。受能領納隨順觸因。名領納隨觸 問何故受能領觸。答受從觸生。行相似觸。領似觸邊。說受能領。如世間說子能領父。子之媚好。皆似於父。故名為領 余心所法。唯領前境。不能領觸。名境界受。唯受一個。偏能領觸。名自性受 又解。此隨觸聲為顯前境。隨順觸境故。名隨觸受能領納 余心所法。雖俱領境。唯受偏強。以自性是受故。獨得受名。如有十人同一處坐。一人是賊。傍忽有一人。叫喚呼賊。十人雖復俱聞賊聲。實是賊者。領則偏強。心心所法。雖同領境。實是受者。領亦偏強。故獨名受。此有三種。謂苦樂舍 想取像為體者。明想蘊。想能執取苦樂怨親男女等像。故名想蘊 四餘名行蘊者。明行蘊也．四者謂色受想識。除四蘊外。諸餘心所。有四十四。及十四不相應。此五十八法。是四蘊余。總名行蘊 造作遷流。二義名行。據此義邊。色等五蘊。俱合名行謂由行蘊攝法多故。偏得行名。如是受等三及無表無為名法處法界者。立處界門。受等三者等取想行。名三也。並無表成四。及三種無為成七。此等七法。十二處中。名為法處。十八界中名為法界。
從此已下。第三明識蘊。于中有二。一明識蘊。
【現代漢語翻譯】 現代漢語譯本 『領納隨順觸因』，因此稱為『受』（vedanā，感受）。這裡的『隨觸』一詞，是爲了彰顯『因』的含義。『因』就是『觸』（sparśa，接觸），因為它能產生『受』。『觸』順應于『受』，所以稱為『隨』。『受』能領納隨順『觸』這個『因』，稱為『領納隨觸』。 問：為什麼『受』能領觸？ 答：『受』從『觸』而生，行為與『觸』相似，在相似『觸』的方面，說『受』能領。如同世間所說兒子能領父親，兒子的美好，都類似於父親，所以稱為『領』。 其餘心所法，只領前境，不能領觸，名為『境界受』。只有『受』這一個，特別能領觸，名為『自性受』。 又一種解釋，這裡的『隨觸』一詞是爲了彰顯前境，隨順觸境，所以稱為『隨觸受』，能夠領納。 其餘心所法，雖然都領境，只有『受』特別強烈，因為它自性就是『受』，所以獨自獲得『受』的名稱。如同有十個人在同一個地方坐著，其中一人是賊，旁邊忽然有一個人，叫喊呼賊，十個人雖然都聽到了賊的聲音，但實際上是賊的那個人，領會則特別強烈。心和心所法，雖然一同領境，實際上是『受』的那個，領會也特別強烈，所以獨自名為『受』。這有三種，稱為苦（duhkha，痛苦）、樂（sukha，快樂）、舍（upeksa，不苦不樂）。 『想取像為體』，這是說明『想蘊』（samjñāskandha，想蘊）。『想』能執取苦樂怨親男女等像，所以名為『想蘊』。 『四餘名行蘊』，這是說明『行蘊』（samskaraskandha，行蘊）。四者，指的是色（rupa，色蘊）、受（vedanā，受蘊）、想（samjñā，想蘊）、識（vijñāna，識蘊）。除了這四個蘊之外，其餘的心所，有四十四個，以及十四個不相應行法。這五十八個法，是四個蘊之外剩餘的，總名為『行蘊』。 『造作』和『遷流』，這兩個含義稱為『行』。根據這個含義來說，色等五個蘊，都可合稱為『行』。因為『行蘊』所包含的法很多，所以偏重得到『行』的名稱。如同『受』等三者以及無表色（avijñapti-rupa，無表色）和無為法（asamskrta，無為法），稱為『法處』（dharmayatana，法處）『法界』（dharmadhatu，法界）。 建立處界之門，『受』等三者，等同於取『想』和『行』，稱為三。加上無表色成為四，以及三種無為法成為七。這七個法，在十二處中，名為『法處』，在十八界中，名為『法界』。 從這以下，第三部分說明『識蘊』（vijñānaskandha，識蘊）。其中有兩點，一是說明『識蘊』。
【English Translation】 English version 'Grasping and complying with the cause of contact (sparśa)', hence it is called 'feeling (vedanā)'. The term 'complying with contact' here is to highlight the meaning of 'cause'. 'Cause' is 'contact', because it can produce 'feeling'. 'Contact' accords with 'feeling', so it is called 'complying'. 'Feeling' can grasp and comply with the 'cause' of 'contact', called 'grasping and complying with contact'. Question: Why can 'feeling' grasp contact? Answer: 'Feeling' arises from 'contact', its behavior is similar to 'contact', in the aspect of similar 'contact', it is said that 'feeling' can grasp. Just as the world says that a son can resemble his father, the son's goodness is similar to the father, so it is called 'grasping'. The remaining mental factors (citta-caitta dharmas) only grasp the preceding object, and cannot grasp contact, called 'object-feeling'. Only 'feeling' alone can especially grasp contact, called 'self-nature feeling'. Another explanation is that the term 'complying with contact' here is to highlight the preceding object, complying with the object of contact, so it is called 'feeling complying with contact', which can grasp. The remaining mental factors, although all grasp the object, only 'feeling' is particularly strong, because its self-nature is 'feeling', so it alone obtains the name of 'feeling'. Just as if there are ten people sitting in the same place, one of them is a thief, and suddenly someone nearby shouts 'thief', although all ten people hear the sound of 'thief', in reality, the one who is the thief has a particularly strong comprehension. Mind and mental factors, although they all grasp the object, in reality, the one that is 'feeling' also has a particularly strong comprehension, so it is uniquely named 'feeling'. There are three types of this, called suffering (duhkha), pleasure (sukha), and equanimity (upeksa). 'Conceptualization taking image as its essence', this explains the 'aggregate of perception (samjñāskandha)'. 'Perception' can grasp images such as suffering, pleasure, enemies, relatives, male, female, etc., so it is called 'aggregate of perception'. 'The remaining four are called the aggregate of formations (samskaraskandha)', this explains the 'aggregate of formations'. The four refers to form (rupa), feeling (vedanā), perception (samjñā), and consciousness (vijñāna). Apart from these four aggregates, the remaining mental factors, there are forty-four, and fourteen non-associated formations (citta-viprayukta-samskara). These fifty-eight dharmas are what remain besides the four aggregates, and are collectively called the 'aggregate of formations'. 'Creation' and 'flux', these two meanings are called 'formation'. According to this meaning, the five aggregates, such as form, can all be collectively called 'formation'. Because the 'aggregate of formations' contains many dharmas, it particularly obtains the name 'formation'. Just as 'feeling' and the other three, as well as non-revealing form (avijñapti-rupa) and unconditioned dharma (asamskrta), are called 'sense base of dharmas (dharmayatana)' and 'dharma realm (dharmadhatu)'. Establishing the gate of sense bases and realms, 'feeling' and the other three are equivalent to taking 'perception' and 'formation', called three. Adding non-revealing form becomes four, and adding the three types of unconditioned dharma becomes seven. These seven dharmas, in the twelve sense bases, are called 'sense base of dharmas', and in the eighteen realms, are called 'dharma realm'. From here onwards, the third part explains the 'aggregate of consciousness (vijñānaskandha)'. There are two points in it, one is to explain the 'aggregate of consciousness'.
二釋妨。且初第一明識蘊者。頌曰。
識謂各了別 此即名意處 及七界應知 六識轉為意
釋曰識謂各了別者。明識蘊也。了別名識。此有六種。了別不同。故名為各。謂初眼識了色。乃至意識了法 此即名意處及七界者。立處界門。此識蘊於十二處中。即名意處。於十八界門。名七心界。於六識外。更加意界。名七心界 應知六識轉為意者。明有意界。應知六識轉謝過去。能與后識。為所依邊。名為意界。故知六識。居現在世名識。在過去名意。
次下釋妨。于中有二。一別立意界妨。二十八界不成妨。且初第一。別立意界妨者。論云。若爾六識。即是意界。異此說何。復為意界。頌曰。
由即六識身 無間滅為意
釋曰身者體也。此六識身。初謝過去。名無間滅。謂于中間。無間隔故。即此六識。無間滅已。為后識依。即名意界意者。所依義故。過去識得名為意。由與現識為所依故 從此第二。十八界不成妨者。難前問起。論云。若爾實界。應唯十二。或應十七。六識與意更相攝故。何緣得立十八界耶。頌曰。
成第六依故 十八界應知
釋曰成第六依故者。立意界所由也。眼等五識。各有別依。謂眼等五根 第六意識。無別所依。為成此依故立意界。十八界
【現代漢語翻譯】 現代漢語譯本 二釋妨。首先解釋第一個問題，關於明辨識蘊：頌文說： 『識謂各了別，此即名意處，及七界應知，六識轉為意。』 解釋：『識謂各了別』，說明了識蘊。了別稱為識。這裡有六種識，了別的對像各不相同，所以稱為『各』。即最初的眼識了別色，乃至意識了別法。『此即名意處及七界』，設立處界之門。此識蘊在十二處中，就叫做意處。在十八界門中，叫做七心界。在六識之外，更加上意界，稱為七心界。『應知六識轉為意』，說明有意界。應當知道六識消逝過去之後，能夠作為后識的所依之邊，就叫做意界。所以知道六識，處在現在世時叫做識，在過去世時叫做意。 接下來解釋妨難，其中有兩個：一是別立意界的妨難，二是十八界不成（成立）的妨難。先說第一個，別立意界的妨難。論中說：『如果這樣，六識就是意界，另外再說一個意界做什麼？』頌文說： 『由即六識身，無間滅為意。』 解釋：『身』是指體。這六識之身，最初消逝過去，叫做『無間滅』，意思是說在中間沒有間隔。即這六識，無間滅之後，作為后識的所依，就叫做意界。意，是所依的意思。過去的識可以叫做意，因為它與現在的識作為所依的緣故。從這裡開始說第二個妨難，十八界不成（成立）的妨難。提出疑問：論中說：『如果這樣，真實的界應該只有十二個，或者應該是十七個，因為六識與意互相包含。為什麼能夠成立十八界呢？』頌文說： 『成第六依故，十八界應知。』 解釋：『成第六依故』，是成立意界的理由。眼等五識，各有不同的所依，即眼等五根。第六意識，沒有其他的所依。爲了成就這個所依，所以設立意界，因此成立十八界。
【English Translation】 English version Second Explanation of Objections. First, the first clarifies the Skandha of Consciousness (識蘊): The verse says: 'Consciousness means each distinguishes, This is named the 'Mind-Base' (意處), And the seven realms should be known, The six consciousnesses transform into 'Mind' (意).' Explanation: 'Consciousness means each distinguishes,' clarifies the Skandha of Consciousness. 'Distinguishing' is called 'Consciousness'. There are six types of this, with different objects of distinction, hence called 'each'. That is, the initial eye-consciousness distinguishes form (色), up to the mind-consciousness distinguishing dharma (法). 'This is named the 'Mind-Base' and the seven realms,' establishes the gates of bases and realms. This Skandha of Consciousness, within the twelve bases (十二處), is named the 'Mind-Base'. Within the eighteen realms (十八界), it is named the seven 'Mind-Realms'. Outside the six consciousnesses, an additional 'Mind-Realm' is added, called the seven 'Mind-Realms'. 'It should be known that the six consciousnesses transform into 'Mind',' clarifies the existence of the 'Mind-Realm'. It should be known that when the six consciousnesses cease and pass into the past, they can serve as the support for subsequent consciousnesses, and this is called the 'Mind-Realm'. Therefore, it is known that the six consciousnesses, when in the present, are called 'Consciousness', and when in the past, are called 'Mind'. Next, the explanation of objections, of which there are two: first, the objection to separately establishing the 'Mind-Realm'; second, the objection that the eighteen realms are not established. First, the first objection, the objection to separately establishing the 'Mind-Realm'. The treatise says: 'If so, the six consciousnesses are the 'Mind-Realm'; what is the point of speaking of another 'Mind-Realm'?' The verse says: 'Because the very body of the six consciousnesses, Ceases without interval to become 'Mind'.' Explanation: 'Body' means substance. This body of the six consciousnesses, when it initially ceases and passes into the past, is called 'ceasing without interval', meaning there is no interval in between. That is, these six consciousnesses, after ceasing without interval, serve as the support for subsequent consciousnesses, and this is called the 'Mind-Realm'. 'Mind' means the meaning of support. Past consciousness can be called 'Mind', because it serves as the support for present consciousness. From here, the second objection, the objection that the eighteen realms are not established. Raising a question: The treatise says: 'If so, the real realms should only be twelve, or perhaps seventeen, because the six consciousnesses and 'Mind' mutually include each other. Why can eighteen realms be established?' The verse says: 'Because it establishes the sixth support, The eighteen realms should be known.' Explanation: 'Because it establishes the sixth support,' is the reason for establishing the 'Mind-Realm'. The five consciousnesses, such as eye-consciousness, each have separate supports, namely the five roots such as the eye. The sixth consciousness, mind-consciousness, has no other support. To accomplish this support, the 'Mind-Realm' is established, therefore establishing the eighteen realms.
應知者。結成十八界也。既立意界。由此六識各有所依。成十八界。所依能依境界各六故。成十八界。所依六者。謂眼等六根。能依六者。謂眼等六識。境界六者。謂色等六境。
從此第二。明總攝者。頌曰。
總攝一切法 由一蘊處界 攝自性非余 以離他性故
釋曰。總攝一切法由一蘊處界者。正明相攝。攝一切法。由一色蘊。由一意處。由一法界。所以者何。且一切法不過五位。一色。二心。三心所。四心不相應。五無為法。一切色法。一色蘊攝盡。一切心法。一意處攝盡。一切心所及不相應。並無為法。一法界攝盡 故舉此三。攝法總盡 攝自性非余以離他性故者。明攝分齊。前言攝者。唯攝自性。不攝他性。故云非余。法與他性。恒相離故。故不相攝。自性攝者。色唯攝色。心唯攝心。且如眼處眼界及苦集諦。是色蘊攝同色性故。不攝意處意界。及滅諦等。非色性故。
從此大文第三。明數開合。于中有二。一明數合。二明數開。且初第一。明數合者。論云。眼耳鼻三處。各有二。何緣界體。非二十一。頌曰。
類境識同故 雖二界體一
釋曰。類同者同眼自性故境同者。同以色為境故。識同者。同與眼識為所依故。由此眼界。雖二立一。耳鼻亦應如是分別。
【現代漢語翻譯】 現代漢語譯本：
應知曉的是，（十二因緣）結合形成了十八界（Dhatus，構成經驗世界的元素）。既然確立了意界（Manodhatu，意識元素），由此六識（六種感官意識）各自有所依賴，成就了十八界。所依賴的（根）、能依賴的（識）、境界（境）各有六種，因此成就了十八界。所依賴的六種，指的是眼等六根（六種感官）；能依賴的六種，指的是眼識等六識；境界的六種，指的是色等六境（六種感官對像）。 從此第二部分，闡明總攝（Samgraha，總括）之義。頌文說： 『總攝一切法，由一蘊處界；攝自性非余，以離他性故。』 解釋：『總攝一切法由一蘊處界』，正是闡明相互包含之義。總攝一切法，由一色蘊（Rupaskandha，色蘊），由一意處（Manayatana，意處），由一法界（Dharmadhatu，法界）。為什麼這樣說呢？因為一切法不超過五位（五種分類）：一、色（Rupa，物質）；二、心（Citta，心識）；三、心所（Caitasika，心所法）；四、心不相應（Citta-viprayukta，心不相應行法）；五、無為法（Asamskrta-dharma，無為法）。一切色法，都被一色蘊所包含。一切心法，都被一意處所包含。一切心所及不相應行法，以及無為法，都被一法界所包含。所以舉出這三者，就能總括一切法。『攝自性非余以離他性故』，闡明包含的界限。前面所說的包含，僅僅包含自性，不包含他性，所以說『非余』。法與他性，總是相互分離的，所以不相互包含。自性包含，指的是色僅僅包含色，心僅僅包含心。比如眼處（Caksurayatana，眼處）、眼界（Caksurdhatu，眼界）以及苦集諦（Duhkha-samudaya-satya，苦集諦），因為是色蘊所包含的，與色性相同。不包含意處、意界以及滅諦（Nirodha-satya，滅諦）等，因為不是色性。 從此大段文字的第三部分，闡明數量的開合。其中分為兩部分：一、闡明數量的合併；二、闡明數量的展開。首先是第一部分，闡明數量的合併。論中說：眼、耳、鼻三處，各有二（眼處和色處，耳處和聲處，鼻處和香處）。為什麼界（Dhatu，界）的本體，不是二十一呢？頌文說： 『類境識同故，雖二界體一。』 解釋：『類同』，指的是與眼（Caksu，眼根）的自性相同。『境同』，指的是都以色（Rupa，顏色）為境界。『識同』，指的是都以眼識（Caksurvijnana，眼識）作為所依賴。因此，眼界雖然有兩個，但被視為一個。耳（Srotra，耳根）和鼻（Ghrana，鼻根）也應該這樣分別解釋。
【English Translation】 English version:
It should be known that (the twelve Nidanas) combine to form the eighteen Dhatus (elements that constitute the world of experience). Since the Manodhatu (mind element) is established, the six Vijnanas (six sense consciousnesses) each have something to rely on, thus forming the eighteen Dhatus. The relied-upon (roots), the relying (consciousnesses), and the objects (realms) each have six, thus forming the eighteen Dhatus. The six that are relied upon refer to the six sense organs such as the eye; the six that rely refer to the six consciousnesses such as eye-consciousness; the six objects refer to the six sense objects such as form. From this second part, the meaning of Samgraha (collection) is explained. The verse says: 'Collecting all dharmas, by one Skandha, Ayatana, and Dhatu; collecting self-nature, not others, because they are separate from other natures.' Explanation: 'Collecting all dharmas by one Skandha, Ayatana, and Dhatu' precisely explains the meaning of mutual inclusion. Collecting all dharmas, by one Rupaskandha (form aggregate), by one Manayatana (mind base), by one Dharmadhatu (dharma realm). Why is this so? Because all dharmas do not exceed five categories: 1. Rupa (matter); 2. Citta (mind); 3. Caitasika (mental factors); 4. Citta-viprayukta (mind-unassociated formations); 5. Asamskrta-dharma (unconditioned dharmas). All material dharmas are completely included by one Rupaskandha. All mental dharmas are completely included by one Manayatana. All mental factors and unassociated formations, as well as unconditioned dharmas, are completely included by one Dharmadhatu. Therefore, by mentioning these three, all dharmas are completely collected. 'Collecting self-nature, not others, because they are separate from other natures' explains the limits of inclusion. The collection mentioned earlier only includes self-nature, not other natures, hence the term 'not others'. Dharmas and other natures are always separate from each other, so they do not include each other. Self-nature collection refers to form only including form, and mind only including mind. For example, the Caksurayatana (eye base), Caksurdhatu (eye element), and Duhkha-samudaya-satya (truth of suffering and its origin) are included by the Rupaskandha because they share the same nature as form. They do not include the Manayatana, Manodhatu, and Nirodha-satya (truth of cessation), etc., because they are not of the nature of form. From the third part of this major section, the opening and closing of numbers are explained. It is divided into two parts: 1. Explaining the merging of numbers; 2. Explaining the expansion of numbers. First is the first part, explaining the merging of numbers. The treatise says: The eye, ear, and nose bases each have two (eye base and form base, ear base and sound base, nose base and smell base). Why is the essence of the Dhatus not twenty-one? The verse says: 'Because the category, object, and consciousness are the same, although there are two, the essence of the Dhatu is one.' Explanation: 'Same category' refers to being the same as the nature of the Caksu (eye organ). 'Same object' refers to both having Rupa (color) as the object. 'Same consciousness' refers to both having Caksurvijnana (eye-consciousness) as the basis of reliance. Therefore, although there are two eye elements, they are considered as one. The Srotra (ear organ) and the Ghrana (nose organ) should also be explained in the same way.
其次第二。明數開者。論云。若爾何緣。生依二處。頌曰。
然為令端嚴 眼等各生二
釋曰然為令端嚴者。論有二解 第一師解。為所依身相端嚴故。界體雖一。而兩處生。若眼耳根。處唯生一。鼻無二穴。身不端嚴。此釋不然。論主破云。若本來爾。誰言醜陋。又貓鴟等。有何端嚴 第二正解。為所發識明瞭端嚴。現見世間。閉一目等。了別色等。便不分明。是故三根。各生二處。
從此大文。第二別釋名義。于中有六。一釋三法名。二教起因。三蘊廢立。四名次第。五名廢立六攝異名 初第一釋三法名者。論云。已說諸蘊乃處界攝。當說其義。此蘊處界。別義何云。頌曰。
聚生門種族 是蘊處界義
釋曰初句釋義。次句結成。聚謂積聚。即是蘊義。故經言。諸所有色。若過去。若未來。若現在。若內。若外。若粗。若細。若劣。若勝。若近。若遠。如是一切略為一聚。說名色蘊 此經意者。義有五門 第一三世門。謂無常已滅名過去。若未已生名未來。已生未謝名現在 第二內外門。自身名內。所餘他身非情名外。或約十二處。辨眼等五根名內色等五境名外 第三粗細門。色有三種。一有見有對。謂色境也。二無見有對。謂眼等五根。聲香味觸也。三無見無對。謂無表
【現代漢語翻譯】 其次是第二部分，闡明數量的開立。論中說：『如果這樣，為何產生依賴於兩個處所？』頌文說： 『爲了使（身體）端正莊嚴，眼等（感覺器官）各自在兩處產生。』 解釋說：『爲了使（身體）端正莊嚴』，論中有兩種解釋。第一種是老師的解釋：爲了所依賴的身體相貌端正莊嚴的緣故，界（dhātu）的體性雖然是一個，但在兩個處所產生，比如眼根和耳根。如果（感覺）器官只在一個地方產生，比如鼻子只有一個孔，身體就不端正莊嚴。』這種解釋是不對的。論主反駁說：『如果本來就是這樣，誰會說醜陋呢？而且貓頭鷹等有什麼端正莊嚴可言呢？』 第二種是正確的解釋：爲了所發出的識（vijñāna）明瞭端正莊嚴。現在可以看到，世間上閉上一隻眼睛等，分辨顏色等就不清楚了。因此，三種感覺器官各自在兩個處所產生。 從這篇大文章開始，第二部分分別解釋名義，其中有六個方面：一是解釋三種法的名稱，二是教義產生的因緣，三是蘊（skandha）的廢立，四是名稱的次第，五是名稱的廢立，六是攝取不同的名稱。首先是第一部分，解釋三種法的名稱。論中說：『已經說了諸蘊被處（āyatana）和界（dhātu）所包含，接下來應當說它們的意義。這蘊、處、界，各自的意義是什麼呢？』頌文說： 『積聚、產生之門、種族，是蘊、處、界的意義。』 解釋說：第一句解釋意義，第二句總結。『積聚』是指積累聚集，這就是蘊的意義。所以經文中說：『所有一切色（rūpa），無論是過去、未來、現在，無論是內在、外在，無論是粗糙、細微，無論是低劣、殊勝，無論是近、遠，所有這一切概括為一個積聚，稱為色蘊（rūpa-skandha）。』 這句經文的意思是，從五個方面來解釋：第一是三世門，指無常已滅的稱為過去，尚未產生的稱為未來，已經產生但尚未消逝的稱為現在。第二是內外門，自身稱為內，其餘他身和無情物稱為外。或者根據十二處（dvādaśa-āyatana）來區分，眼等五根（pañcendriya）稱為內，色等五境（pañca viṣaya）稱為外。第三是粗細門，色有三種：一是有見有對，指色境；二是無見有對，指眼等五根、聲香味觸；三是無見無對，指無表色（avijñapti-rūpa）。
【English Translation】 Next is the second part, clarifying the establishment of numbers. The treatise says: 'If so, why does arising depend on two locations?' The verse says: 'In order to make (the body) upright and dignified, eyes and other (sense organs) each arise in two places.' The explanation says: 'In order to make (the body) upright and dignified,' there are two explanations in the treatise. The first is the teacher's explanation: 'For the sake of the upright and dignified appearance of the body on which it depends, although the nature of the element (dhātu) is one, it arises in two places, such as the eye and ear organs. If (a sense) organ arises in only one place, such as the nose having only one hole, the body would not be upright and dignified.' This explanation is incorrect. The treatise master refutes: 'If it were originally like this, who would say it is ugly? Moreover, what uprightness and dignity do owls and the like have?' The second is the correct explanation: 'For the sake of the clear and dignified consciousness (vijñāna) that is produced. It can be seen now that in the world, closing one eye, etc., the discrimination of colors, etc., becomes unclear. Therefore, the three sense organs each arise in two places.' Starting from this great text, the second part separately explains the meanings of terms, which includes six aspects: first, explaining the names of the three dharmas; second, the causes and conditions for the arising of the teachings; third, the establishment and abolition of the skandhas (skandha); fourth, the order of the names; fifth, the establishment and abolition of the names; and sixth, the collection of different names. First is the first part, explaining the names of the three dharmas. The treatise says: 'Having already spoken of the skandhas being included in the āyatanas (āyatana) and dhātus (dhātu), next we should speak of their meanings. What are the separate meanings of these skandhas, āyatanas, and dhātus?' The verse says: 'Aggregation, the gate of arising, and lineage are the meanings of skandha, āyatana, and dhātu.' The explanation says: The first line explains the meaning, and the second line concludes. 'Aggregation' refers to accumulation and gathering, which is the meaning of skandha. Therefore, the sutra says: 'All forms (rūpa), whether past, future, or present, whether internal or external, whether coarse or fine, whether inferior or superior, whether near or far, all of these are summarized as one aggregation, called the form skandha (rūpa-skandha).' The meaning of this sutra is explained from five aspects: First is the three times, referring to what is impermanent and has ceased as the past, what has not yet arisen as the future, and what has already arisen but has not yet disappeared as the present. Second is the internal and external, referring to oneself as internal, and other bodies and inanimate objects as external. Or, according to the twelve āyatanas (dvādaśa-āyatana), the five sense organs (pañcendriya) such as the eye are called internal, and the five sense objects (pañca viṣaya) such as form are called external. Third is the coarse and fine, form has three types: first, visible and resistant, referring to the object of form; second, invisible and resistant, referring to the five sense organs such as the eye, sound, smell, taste, and touch; and third, invisible and non-resistant, referring to non-revealing form (avijñapti-rūpa).
色也。此三色中。有對名粗。無對名細。或相待立。如無見有對色。望有見有對色。名細。望無見無對色。名粗 第四劣勝門。染污名劣。不染名勝(色十一中。眼等五根。香味觸八。是無記性。色聲兩種。通三性。無表唯善惡。於三性中。善無記名不染。惡名染污也) 第五遠近門。去來名遠。現在名近。如色蘊中有此五門。乃至識蘊亦有五門。應知亦然。唯粗細一門。與色蘊有別。謂眼等五識。相應四蘊。依五根名粗。第六意識。相應四蘊。唯依意根名細。或約地辨。謂九地中。下地名粗。上地名細 生門者。是處義也。謂六根六境。是心心所。生長門處。由六識生必托根境方能起故。論云。是能生長彼作用義(依薩婆多宗。法體先有。不可言生。但生其用耳) 言種族者。是界義。論有兩釋。一解族者。謂種族也。是生本義。謂十八界。為同類因。各生自類等流果故。是法生本。如一山中有多銅鐵金銀等族。說名多界。如是一身。或一相續有十八類諸法種族。名十八界。解云。金銀等族。是金銀等礦。言一身者。一有情身。一相續者。一法相續。此一身一相續。合前喻中如一山中也。問若爾無為。應不名界。謂無為法。非同類因。不成生本故。答心心所法。生之本故 謂心心所緣無為法生。雖不為因而得為境。
【現代漢語翻譯】 現代漢語譯本 色（Rūpa，物質）也是如此。在這三種色中，有對礙的稱為粗，無對礙的稱為細。或者相對而立，例如無見有對的色，相對於有見有對的色來說，稱為細；相對於無見無對的色來說，稱為粗。 第四，劣勝門。染污的稱為劣，不染污的稱為勝（在十一色中，眼等五根，香味觸八種，是無記性；色聲兩種，通於三性；無表色唯有善惡。在三性中，善和無記稱為不染污，惡稱為染污）。 第五，遠近門。過去和未來稱為遠，現在稱為近。例如色蘊中有這五門，乃至識蘊也有這五門，應當知道也是這樣。只有粗細這一門，與色蘊有所區別。即眼等五識，相應的四蘊，依於五根稱為粗；第六意識，相應的四蘊，唯依意根稱為細。或者依地來辨別，即九地中，下地稱為粗，上地稱為細。 生門，是處所的意思。即六根六境，是心和心所生長的門處。因為六識的生起，必定依託根和境才能生起。論中說，是能生長那些作用的意思（依薩婆多宗（Sarvāstivāda），法體本來就存在，不可說生，只是生起它的作用罷了）。 種族，是界的意思。論中有兩種解釋。一種解釋，族，就是種族，是生本的意思。即十八界，作為同類因，各自產生自己同類的等流果。是法產生的根本。例如一座山中，有多種銅鐵金銀等族，稱為多界。如同一個身體，或者一個相續中有十八類諸法種族，稱為十八界。解釋說，金銀等族，是金銀等礦。一個身體，指一個有情身；一個相續，指一個法相續。這個一個身體，一個相續，合於前面比喻中的如一座山中。問：如果這樣，無為法，應該不稱為界。因為無為法，不是同類因，不能成為生本。答：是心和心所緣無為法生之本。雖然不作為因而可以作為境。
【English Translation】 English version Rūpa (matter) is also like this. Among these three types of rūpa, that which is obstructive is called 'coarse,' and that which is non-obstructive is called 'subtle.' Or they are established in relation to each other. For example, invisible and obstructive rūpa, in relation to visible and obstructive rūpa, is called 'subtle'; in relation to invisible and non-obstructive rūpa, it is called 'coarse.' Fourth, the inferior-superior gate. That which is defiled is called 'inferior,' and that which is undefiled is called 'superior' (Among the eleven types of rūpa, the five sense organs such as the eye, and the eight of smell, taste, and touch, are of indeterminate nature; the two of color and sound are common to the three natures; non-revealing rūpa is only good or evil. Among the three natures, good and indeterminate are called 'undefiled,' and evil is called 'defiled'). Fifth, the distant-near gate. Past and future are called 'distant,' and present is called 'near.' For example, the rūpa-skandha has these five gates, and even the vijñāna-skandha also has these five gates; it should be known that it is the same. Only the coarse-subtle gate is different from the rūpa-skandha. That is, the five consciousnesses such as eye-consciousness, and the corresponding four skandhas, are called 'coarse' because they rely on the five sense organs; the sixth consciousness, and the corresponding four skandhas, are called 'subtle' because they rely only on the mind-organ. Or they are distinguished according to the planes of existence, that is, among the nine planes, the lower planes are called 'coarse,' and the higher planes are called 'subtle.' The gate of origination (Shengmen) means 'place.' That is, the six sense organs and the six sense objects are the gates and places where the mind and mental factors grow. Because the arising of the six consciousnesses must rely on the organs and objects to arise. The treatise says, 'It is the meaning of being able to grow those functions' (According to the Sarvāstivāda school, the substance of the dharma already exists, and it cannot be said to originate, but only its function originates). The term 'species' (Zhongzu) means 'realm' (界, Jie). The treatise has two explanations. One explanation is that 'species' means 'race,' which is the meaning of the origin of birth. That is, the eighteen realms (十八界, Shíbā Jiè) are the causes of the same kind, and each produces its own kind of isodirectional result. It is the root of the arising of dharmas. For example, in a mountain, there are many species of copper, iron, gold, silver, etc., which are called many realms. Just like in one body, or one continuum, there are eighteen kinds of dharma species, which are called the eighteen realms. The explanation says that species such as gold and silver are gold and silver mines. 'One body' refers to one sentient being's body; 'one continuum' refers to one dharma continuum. This one body, one continuum, corresponds to 'in a mountain' in the previous analogy. Question: If so, unconditioned dharmas should not be called realms, because unconditioned dharmas are not causes of the same kind and cannot become the root of birth. Answer: They are the root of the arising of the mind and mental factors that cognize unconditioned dharmas. Although they are not the cause, they can be the object.
是心心所生之本故 有說界聲。表種類義。謂十八法。種類自性。各別不同。名十八界。此師解意。族謂族類。謂十八法。各各別也。如崔盧等姓。各各不同。薩婆多宗。三科俱實。若依經部。蘊處是假。唯界是實。若依論主。唯蘊是假。餘二並實。
從此第二。明教起因。論云。何故世尊。于所知境。由蘊等門。作三種說。頌曰。
愚根樂三故 說蘊處界三
釋曰。所化有情。有三品故。世尊為說蘊等三門。愚有三者。或愚心所。總執為我。為說五蘊。以五蘊中。一蘊是色。一蘊是心。分心所法。為受想行三蘊。故說五蘊。能破彼執 或唯愚色。總執為我。為說十二處。以十二處中。十處是色。唯意法。非色。故說處門。能破彼執 或愚色心。總執為我。為說十八界。以十八界廣說色心。十界是色餘八是心。故說界門。能破彼執 根亦三者。謂上中下根。上根聰利。說略便解。為開五蘊。中根稍遲。說處方解。下根最鈍。要須廣說。故為談界 樂亦三者。為樂略中及廣文故。如其次第。說蘊等三。
從此第三。明蘊廢立。就中有二。一正明蘊廢立。二明蘊不攝無為。且初正明廢立者。論云。何緣世尊說余心所。總置行蘊。分別受想。為二蘊耶(心所。有四十六。唯除受想。餘四十四入行蘊
【現代漢語翻譯】 現代漢語譯本：因為心和心所是生起的根本，所以說『界』，表示種類的意義。指的是十八法，它們的種類和自性各自不同，所以稱為十八界。這個師父的解釋是，『族』指的是族類，也就是十八法各自不同，就像崔、盧等姓氏，彼此不同。薩婆多宗認為蘊、處、界三科都是真實的。如果按照經部的觀點，蘊和處是假有的，只有界是真實的。如果按照論主的觀點，只有蘊是假有的，其餘二者都是真實的。
從這裡開始第二部分，說明教法產生的起因。論中說：『為什麼世尊對於所知的境界，通過蘊、處等法門，作三種不同的解說呢？』頌文說：
『因為眾生的愚鈍程度、根器和喜好有三種不同，所以佛陀宣說了蘊、處、界這三種法門。』
解釋說：因為所教化的眾生有三種品類，所以世尊為他們宣說了蘊等三種法門。愚鈍有三種：有些人愚昧於心所法，總執著有一個『我』，所以為他們宣說五蘊（skandha）。因為在五蘊中，一蘊是色（rūpa），一蘊是心（citta），並且將心所法分為受（vedanā）、想（saṃjñā）、行（saṃskāra）三蘊，所以說五蘊能夠破除他們的執著。有些人只是愚昧於色法，總執著有一個『我』，所以為他們宣說十二處（āyatana）。因為在十二處中，十處是色法，只有意（manas）和法（dharma）不是色法，所以說十二處法門能夠破除他們的執著。有些人既愚昧於色法，也愚昧於心法，總執著有一個『我』，所以為他們宣說十八界（dhātu）。因為十八界廣泛地解說了色法和心法，十界是色法，其餘八界是心法，所以說十八界法門能夠破除他們的執著。根器也有三種：上根器的人聰慧敏利，說得簡略就能理解，所以為他們開示五蘊。中根器的人稍慢一些，詳細解說處才能理解。下根器的人最遲鈍，需要廣泛地解說，所以為他們談論十八界。喜好也有三種：喜歡簡略的、適中的以及廣博的文句，所以依次宣說蘊、處、界這三種法門。
從這裡開始第三部分，說明蘊的廢立。其中分為兩部分：一是正式說明蘊的廢立，二是說明蘊不包含無為法。首先是正式說明蘊的廢立。論中說：『為什麼世尊將其他的心所法，全部歸入行蘊（saṃskāra-skandha），而單獨區分出受（vedanā）和想（saṃjñā）作為兩個蘊呢？』（心所法共有四十六種，除了受和想，其餘四十四種都歸入行蘊）
【English Translation】 English version: Because mind and mental factors are the basis of arising, it is said 'dhātu' (界), expressing the meaning of categories. It refers to the eighteen dharmas, whose categories and natures are each different, hence they are called the eighteen dhātus. This master's explanation is that 'kula' (族) refers to categories, meaning the eighteen dharmas are each different, like the surnames Cui and Lu, which are different from each other. The Sarvāstivāda school believes that the three categories of skandha (蘊), āyatana (處), and dhātu are all real. According to the Sautrāntika school, skandha and āyatana are provisional, only dhātu is real. According to the Abhidharma masters, only skandha is provisional, while the other two are real.
From here begins the second part, explaining the cause of the teachings. The treatise says: 'Why did the World-Honored One, regarding the knowable realms, give three different explanations through the doors of skandha, āyatana, and dhātu?' The verse says:
'Because sentient beings have three kinds of dullness, faculties, and preferences, the Buddha expounded these three doors of skandha, āyatana, and dhātu.'
The explanation says: Because the sentient beings to be taught have three categories, the World-Honored One expounded the three doors of skandha, etc., for them. There are three kinds of dullness: Some are dull regarding mental factors, generally clinging to an 'I', so the five skandhas are expounded for them. Because among the five skandhas, one skandha is rūpa (色, form), one skandha is citta (心, mind), and mental factors are divided into the three skandhas of vedanā (受, feeling), saṃjñā (想, perception), and saṃskāra (行, volition), therefore the five skandhas are said to be able to break their clinging. Some are only dull regarding rūpa, generally clinging to an 'I', so the twelve āyatanas (處, sense bases) are expounded for them. Because among the twelve āyatanas, ten are rūpa, only manas (意, mind) and dharma (法, objects of mind) are not rūpa, therefore the door of the twelve āyatanas is said to be able to break their clinging. Some are dull regarding both rūpa and citta, generally clinging to an 'I', so the eighteen dhātus (界, elements) are expounded for them. Because the eighteen dhātus extensively explain rūpa and citta, ten dhātus are rūpa, and the remaining eight are citta, therefore the door of the eighteen dhātus is said to be able to break their clinging. There are also three kinds of faculties: Those with superior faculties are intelligent and sharp, understanding with a brief explanation, so the five skandhas are revealed for them. Those with middling faculties are slightly slower, understanding only with a detailed explanation of the āyatanas. Those with inferior faculties are the dullest, requiring extensive explanation, so the eighteen dhātus are discussed for them. There are also three kinds of preferences: liking brief, moderate, and extensive texts, so the three doors of skandha, etc., are expounded in order.
From here begins the third part, explaining the establishment and rejection of skandhas. It is divided into two parts: first, the formal explanation of the establishment and rejection of skandhas; second, the explanation that skandhas do not include unconditioned dharmas. First, the formal explanation of the establishment and rejection. The treatise says: 'Why did the World-Honored One include all other mental factors in the saṃskāra-skandha (行蘊, volitional formations), while separately distinguishing vedanā (受, feeling) and saṃjñā (想, perception) as two skandhas?' (There are forty-six mental factors in total, excluding vedanā and saṃjñā, the remaining forty-four are included in the saṃskāra-skandha.)
攝。名余心所)頌曰。
諍根生死因 及次第因故 于諸心所法 受想別為蘊
釋曰初之兩句。正舉三因。后之兩句結成別蘊。言三因者 第一諍根因。諍根有二。謂著諸欲。及著諸見。此二受想。如其次第。為最勝因。味受力故貪著諸欲。倒想力故。貪著諸見。解云。諸欲者是五妙境也。諸見者是身見等五也。諸欲貪及諸見體是煩惱。煩惱名諍即諍名根。受想二法。與諍根為因。諍根之因。依主釋也 第二生死因者。由貪著受起倒想故。生死輪迴故。受與想為生死因。生死之因。依主釋也 第三明次第因者。鄰次當辨 由上三因。於心所法。應知別立受想為蘊。
從此第二明無為非蘊者。論云何故無為說在處界非蘊攝耶。頌曰。
蘊不攝無為 義不相應故
釋曰初句正標。次句釋成。義不相應。論有三解 第一解云。三無為法。與色等義不相應故。謂體非色。乃至非識 無為體非色。與色義不相應。乃至體非識。與識義不相應。故非蘊攝。問無為既非五蘊。何不立為第六蘊耶。答亦不可說為第六蘊。彼與蘊義不相應故。聚義是蘊 無為非聚義。義不相應。不可立蘊 第二解云。又言取蘊。為顯染依。染凈二依。蘊言所顯 無為於此二義都無。義不相應。故不立蘊。取蘊有漏。故
【現代漢語翻譯】 現代漢語譯本： 攝（She）：由『名余心所』（Mingyu Xin Suo）所概括。 頌曰： 爭端是生死輪迴的根源，以及次第相生的原因，因此在所有心所法（Xin Suo Fa）中，受（Shou）和想（Xiang）被特別劃分爲蘊（Yun）。 釋曰：最初的兩句，正是舉出三種原因。後面的兩句總結成為獨立的蘊。所說的三種原因：第一是爭端之根的原因。爭端之根有兩種，即執著于各種慾望和執著于各種見解。這兩種執著，受和想，按照次第，是它們最主要的原因。因為貪戀感受的力量而貪著各種慾望，因為顛倒的想法的力量而貪著各種見解。解釋說，各種慾望指的是五妙境（Wu Miao Jing），各種見解指的是身見（Shen Jian）等五種邪見。對慾望的貪戀以及各種見解的本體是煩惱（Fan Nao），煩惱被稱為爭端，也就是爭端的根源。受和想這兩種法，是爭端之根的原因，是依主釋（Yi Zhu Shi）。第二是生死輪迴的原因，由於貪著感受而產生顛倒的想法，因此導致生死輪迴，所以受和想是生死輪迴的原因，是生死之因，依主釋。第三是說明次第相生的原因，接下來會辨析。由於以上三種原因，在心所法中，應該知道特別設立受和想為蘊。 從此第二部分說明無為法（Wu Wei Fa）不是蘊的原因。論中說：為什麼無為法被說成是在處（Chu）、界（Jie）中，而不是被蘊所包含呢？ 頌曰： 蘊不包含無為法，因為意義不相應。 釋曰：第一句是正面標明，第二句是解釋說明。意義不相應，論中有三種解釋：第一種解釋說，三種無為法與色（Se）等意義不相應。意思是說，它的本體不是色，乃至不是識（Shi）。無為法的本體不是色，與色的意義不相應，乃至本體不是識，與識的意義不相應，所以不被蘊所包含。問：無為法既然不是五蘊，為什麼不設立為第六蘊呢？答：也不可以說它是第六蘊，因為它與蘊的意義不相應。聚合的意思是蘊，無為法不是聚合的意思，意義不相應，不可以設立為蘊。第二種解釋說，又說取蘊（Qu Yun），是爲了顯示染污的所依。染污和清凈兩種所依，是蘊所顯示的。無為法對於這兩種意義都沒有，意義不相應，所以不設立為蘊。取蘊是有漏的。
【English Translation】 English version: She (Absorption): Summarized by 'Mingyu Xin Suo' (Name Remaining Mind Place). Verse: Strife is the root of Samsara (birth and death), and the cause of sequential arising. Therefore, among all mental factors (Xin Suo Fa), feeling (Shou) and perception (Xiang) are specially classified as aggregates (Yun). Explanation: The first two lines precisely state the three causes. The following two lines conclude by establishing separate aggregates. The three causes mentioned are: first, the cause of the root of strife. There are two roots of strife, namely, attachment to various desires and attachment to various views. These two attachments, feeling and perception, in that order, are their primary causes. Because of the power of craving sensations, one becomes attached to various desires; because of the power of distorted thoughts, one becomes attached to various views. It is explained that various desires refer to the five subtle realms (Wu Miao Jing), and various views refer to the five false views such as self-view (Shen Jian). The essence of craving for desires and various views is affliction (Fan Nao), and affliction is called strife, which is the root of strife. Feeling and perception are the causes of the root of strife, which is a possessive compound (Yi Zhu Shi). Second, the cause of Samsara is that due to craving for sensations, distorted thoughts arise, leading to the cycle of birth and death. Therefore, feeling and perception are the causes of Samsara, which is the cause of birth and death, a possessive compound. Third, it explains the cause of sequential arising, which will be analyzed next. Due to the above three causes, it should be known that feeling and perception are specially established as aggregates among mental factors. From this second part, it explains why unconditioned dharmas (Wu Wei Fa) are not aggregates. The treatise says: Why are unconditioned dharmas said to be in the spheres (Chu) and realms (Jie), but not included in the aggregates? Verse: Aggregates do not include unconditioned dharmas because their meanings are not corresponding. Explanation: The first line is a direct statement, and the second line is an explanation. The meanings are not corresponding. The treatise has three explanations: The first explanation says that the three unconditioned dharmas do not correspond in meaning to form (Se), etc. This means that its substance is not form, and so on, not consciousness (Shi). The substance of unconditioned dharma is not form, and its meaning does not correspond to form, and so on, its substance is not consciousness, and its meaning does not correspond to consciousness, so it is not included in the aggregates. Question: Since unconditioned dharma is not the five aggregates, why not establish it as the sixth aggregate? Answer: It cannot be said to be the sixth aggregate either, because its meaning does not correspond to the meaning of aggregates. The meaning of aggregation is aggregate, and unconditioned dharma does not mean aggregation, its meaning does not correspond, and it cannot be established as an aggregate. The second explanation says that the grasping aggregates (Qu Yun) are mentioned to show the basis of defilement. The two bases of defilement and purity are what the aggregates show. Unconditioned dharma has none of these two meanings, its meaning does not correspond, so it is not established as an aggregate. Grasping aggregates are with outflows.
顯染依。無漏五蘊。便是凈依。故但言蘊。便通染凈 第三解云。有說如瓶破非瓶。如是蘊息應非蘊。解云。謂瓶破非瓶。不是瓶攝。蘊息是無為。無為非蘊攝。此第三釋。論主破云。彼于處界。例應成失。解云。此意者。蘊息是無為。無為非蘊攝。處界息處是無為。亦可無為非處界。故將處界為例。彼第三解成過失也。
從此第四。明名次第者。就中分二。第一蘊次第。第二處界次第 且初第一蘊次第者。論云如是。已說諸蘊廢立。當說次第。頌曰。
隨粗染器等 界別次第立
釋曰此之兩句總有四義。一隨粗次第。二隨染次第。三隨器等次第。四隨界別次第。且隨粗次第者。色有對故諸蘊中粗 謂五蘊中。色蘊有對。餘四無對。故色最粗。先說色也。無色中粗。唯受行相。故世說我手等痛言(無色者。受等四蘊。于中最粗唯受行相。何以得知。故舉喻言手等也。言痛即在苦受。不言手等想。明知受粗于想。故先說受) 待二想粗。男女等想。易了知故 解云待者對也。二者行識二蘊也。想對此二。即粗故。言待二想粗。次說想蘊也 行粗過識貪瞋等行。易了知故。此貪瞋等。是行蘊攝。既易了知。明知行蘊。粗于識蘊。識最為細。總取境相。難分別故。解云。境有二相。一者總相。謂色聲等。
【現代漢語翻譯】 現代漢語譯本：顯現和染污所依的是有漏的五蘊（色、受、想、行、識五種聚合），無漏的五蘊便是清凈所依。所以只說『蘊』，便可以包括染污和清凈兩種情況。 第三種解釋是：有人說，就像瓶子破了就不是瓶子一樣，那麼蘊滅也應該不是蘊。解釋是：瓶子破了就不是瓶子，因為它不再屬於瓶子的範疇。而蘊滅是無為法，無為法不屬於蘊的範疇。這是第三種解釋。論主反駁說：如果這樣，那麼在處（十二處，即六根和六塵）和界（十八界，即六根、六塵和六識）的例子中，也應該出現同樣的錯誤。解釋是：這個意思是說，蘊滅是無為法，無為法不屬於蘊的範疇。那麼處滅和界滅也是無為法，也可以說無為法不屬於處和界的範疇。所以用處和界來做例子，第三種解釋就成了過失。 從這裡開始是第四部分，說明名目的次第。其中分為兩部分：第一是蘊的次第，第二是處和界的次第。首先是第一部分，蘊的次第。論中說：像這樣，已經說了諸蘊的建立，下面應當說它們的次第。頌文說： 『隨粗染器等，界別次第立』 解釋說：這兩句總共有四種含義：一是隨粗細的次第，二是隨染污的次第，三是隨器等的次第，四是隨界別的次第。首先是隨粗細的次第：色蘊因為有對，所以在諸蘊中最粗。意思是說，在五蘊中，色蘊是有對的，其餘四蘊是無對的。所以色蘊最粗，先說色蘊。在無色蘊中，最粗的只有受蘊的行相。所以世俗說『我手等痛』（無色蘊指的是受、想、行、識四蘊。其中最粗的只有受蘊的行相。怎麼知道呢？所以舉例說『手等』。說『痛』就是在說苦受，不說『手等想』，明顯知道受蘊比想蘊粗，所以先說受蘊）。等到第二，想蘊比較粗，因為男女等的想，容易了知。解釋說：『待』是『對』的意思。『二』指的是行蘊和識蘊。想蘊相對於這兩個蘊來說，就比較粗，所以說『待二想粗』，接著說想蘊。行蘊比識蘊粗，因為貪嗔等行，容易了知。這些貪嗔等，是行蘊所包含的。既然容易了知，明顯知道行蘊比識蘊粗。識蘊最為細微，總括地取境的相狀，難以分別。解釋說：境有兩種相狀，一是總相，比如色聲等。
【English Translation】 English version: The dependent basis for manifestation and defilement is the five aggregates (Skandha) with outflows, while the five aggregates without outflows are the basis for purity. Therefore, simply mentioning 'Skandha' encompasses both defiled and pure situations. The third explanation is: Some say that just as a broken bottle is no longer a bottle, the cessation of Skandha should also not be Skandha. The explanation is: A broken bottle is no longer a bottle because it is no longer within the category of bottles. The cessation of Skandha is unconditioned (Asamskrta Dharma), and unconditioned Dharma is not within the category of Skandha. This is the third explanation. The author refutes: If this is the case, then the same error should occur in the examples of Ayatana (twelve sense bases, i.e., six sense organs and six sense objects) and Dhatu (eighteen elements, i.e., six sense organs, six sense objects, and six consciousnesses). The explanation is: This means that the cessation of Skandha is unconditioned Dharma, and unconditioned Dharma is not within the category of Skandha. Then the cessation of Ayatana and Dhatu is also unconditioned Dharma, and it can be said that unconditioned Dharma is not within the category of Ayatana and Dhatu. Therefore, using Ayatana and Dhatu as examples, the third explanation becomes a fault. From here onwards is the fourth part, explaining the order of names. It is divided into two parts: first, the order of Skandha; second, the order of Ayatana and Dhatu. First is the first part, the order of Skandha. The treatise says: In this way, the establishment of the Skandhas has been explained, and now their order should be explained. The verse says: 'According to grossness, defilement, vessel, etc., the order is established according to the distinction of realms.' The explanation is: These two lines have a total of four meanings: first, the order according to grossness; second, the order according to defilement; third, the order according to vessel, etc.; and fourth, the order according to the distinction of realms. First is the order according to grossness: Rupa Skandha (form) is the grossest among the Skandhas because it has resistance. This means that among the five Skandhas, Rupa Skandha has resistance, while the other four Skandhas do not. Therefore, Rupa Skandha is the grossest, and Rupa Skandha is mentioned first. Among the formless Skandhas, only the characteristics of Vedana Skandha (feeling) are the grossest. Therefore, the common saying 'My hand, etc., hurts' (the formless Skandhas refer to the four Skandhas of Vedana, Samjna, Samskara, and Vijnana. Among them, only the characteristics of Vedana Skandha are the grossest. How is this known? Therefore, the example of 'hand, etc.' is given. Saying 'hurt' is referring to painful feeling, not saying 'hand, etc., perception', clearly indicating that Vedana Skandha is grosser than Samjna Skandha, so Vedana Skandha is mentioned first). Secondly, Samjna Skandha (perception) is relatively gross, because perceptions such as male and female are easily known. The explanation is: 'According to' means 'relative to'. 'Two' refers to Samskara Skandha (volition) and Vijnana Skandha (consciousness). Samjna Skandha is relatively gross compared to these two Skandhas, so it is said 'according to two, Samjna is gross', and then Samjna Skandha is mentioned. Samskara Skandha is grosser than Vijnana Skandha, because volitions such as greed and anger are easily known. These greed and anger are included in Samskara Skandha. Since they are easily known, it is clear that Samskara Skandha is grosser than Vijnana Skandha. Vijnana Skandha is the most subtle, comprehensively grasping the characteristics of objects, making it difficult to distinguish. The explanation is: Objects have two characteristics, one is the general characteristic, such as form and sound, etc.
二者別相。謂違順等。心所取別。識取總相。故難分別。最為細也 第二隨染次第者。或從無始。生死已來。男女於色。更相愛樂。此由耽著樂受味故。耽受復因倒想生故。此倒想生。由業煩惱(煩惱。是行蘊攝) 故如是煩惱依識而生。由此隨染。立蘊次第 第三隨器等次第者。器等者。等取飲食助味廚人食者也。夫欲請客。先求食器。既得其器。次求米麵。以為飲食。米麵已辨。次求鹽酢。以為助味。便付廚人。使令調合。飲食既辦。進客。令食。色蘊如器。如世間器。飲食所依。色亦如是。受所依故。受類飲食。如世間食。有損有益。受亦如是。樂受益人。苦受便損。想同助味。如世鹽醋。助生食味。想亦如是。起怨想時。生苦受味。起親想時。生樂受味。行似廚人。由行蘊中有業煩惱。能感異熟。如世廚人造得飲食。識喻食者受果報故。故隨器等。立蘊次第 第四隨界別次第者。于欲界中。有諸妙欲。色相顯了。先說色蘊 於色界中。有勝喜等。受相顯了。次說受蘊 三無色中。取空等相。想相顯了。次說想蘊 第一有中。思最為勝。行相顯了。解云。第一有中。非想地也。謂思是業。行蘊所攝。由非想業。能感有頂八萬劫果。故思最勝。行相顯了。次說行蘊 此前四蘊。識住其中。故后說識。謂識住色中。
【現代漢語翻譯】 現代漢語譯本 二者之間的區別在於，色蘊等是各自不同的。心所（Citta，心理活動）取的是個別的相，而識蘊（Vijnana，意識）取的是總的相，所以難以分辨，這是最為細微的差別。 第二，隨順染污的次第是：或者從無始以來的生死輪迴中，男女之間對於色（Rupa，形色）互相愛戀。這是由於貪戀快樂的感受滋味的緣故。貪戀感受又因為顛倒妄想而產生。這顛倒妄想的產生，是由於業和煩惱（煩惱屬於行蘊）。 因此，這樣的煩惱依附於識而產生。由此隨順染污，建立五蘊的次第。 第三，隨順器物等的次第是：器物等，包括飲食、佐料、廚師和食用者。想要請客，先要尋找器皿。得到器皿后，再尋找米麵，作為飲食。米麵準備好后，再尋找鹽醋，作為佐料。然後交給廚師，讓他調和。飲食做好后，請客人食用。色蘊就像器皿，如同世間的器皿，是飲食所依賴的。色蘊也是這樣，是受蘊所依賴的。受蘊類似於飲食，如同世間的食物，有損也有益。快樂的感受使人受益，痛苦的感受使人受損。想蘊（Samjna，知覺）如同佐料，如同世間的鹽醋，幫助產生食物的滋味。想蘊也是這樣，產生怨恨的想法時，產生痛苦的感受滋味；產生親近的想法時，產生快樂的感受滋味。行蘊（Samskara，意志）類似於廚師，由於行蘊中有業和煩惱，能夠感得異熟果報，如同世間的廚師製造出飲食。識蘊比喻食用者，因為領受果報的緣故。所以隨順器物等，建立五蘊的次第。 第四，隨順界別的次第是：在欲界中，有各種美妙的慾望，色相明顯，所以先說色蘊。 在**中，有殊勝的喜悅等，受相明顯，所以其次說受蘊。 在三無色界中，取空等相，想相明顯，所以其次說想蘊。 在第一有中，思最為殊勝，行相明顯。解釋說，第一有中，是指非想非非想處地。所謂思就是業，屬於行蘊所攝。由於非想非非想處的業，能夠感得有頂天八萬劫的果報，所以思最為殊勝，行相明顯，所以其次說行蘊。 前面的四蘊，識蘊依附於其中，所以最後說識蘊。意思是識蘊依附於色蘊之中。
【English Translation】 English version The difference between the two lies in their distinct characteristics. 'Rupa' (form) and others are distinct in their individual aspects. 'Citta' (mind, mental activity) grasps the specific characteristics, while 'Vijnana' (consciousness) grasps the general characteristics, making them difficult to distinguish. This is the most subtle difference. Secondly, the order of following defilement is: From beginningless cycles of birth and death, men and women have loved each other's forms. This is due to attachment to the taste of pleasurable feelings. This attachment to feelings arises from inverted thoughts. These inverted thoughts arise from karma and 'Kleshas' (afflictions, which are included in the 'Samskara' aggregate). Therefore, these afflictions arise dependent on consciousness. Thus, following defilement, the order of the five aggregates is established. Thirdly, the order of following utensils and the like is: 'Utensils and the like' includes food, seasonings, cooks, and eaters. When inviting guests, one first seeks utensils. Having obtained the utensils, one then seeks rice and flour for food. Having prepared the rice and flour, one then seeks salt and vinegar for seasonings. Then, one entrusts it to the cook to prepare the food. Once the food is prepared, the guests are invited to eat. 'Rupa' (form) is like a utensil, just as worldly utensils are what food depends on. 'Rupa' is also like that, as it is what 'Vedana' (feeling) depends on. 'Vedana' is like food, just as worldly food can be harmful or beneficial. Pleasant feelings benefit people, while painful feelings harm them. 'Samjna' (perception) is like seasoning, just as worldly salt and vinegar help to create the taste of food. 'Samjna' is also like that; when hateful thoughts arise, the taste of painful feelings arises; when affectionate thoughts arise, the taste of pleasant feelings arises. 'Samskara' (volition) is like a cook, because within 'Samskara' there are karma and afflictions that can cause different results, just as worldly cooks create food. 'Vijnana' (consciousness) is like the eater, because it receives the results. Therefore, following utensils and the like, the order of the five aggregates is established. Fourthly, the order of following realms is: In the desire realm, there are various wonderful desires, and the characteristics of form are obvious, so 'Rupa' is mentioned first. In the **, there are excellent joys and the like, and the characteristics of feeling are obvious, so 'Vedana' is mentioned next. In the three formless realms, one grasps the characteristics of emptiness and the like, and the characteristics of perception are obvious, so 'Samjna' is mentioned next. In the first existence, thought is the most excellent, and the characteristics of volition are obvious. It is explained that the first existence refers to the realm of neither perception nor non-perception. Thought is karma, which is included in the 'Samskara' aggregate. Because of the karma of neither perception nor non-perception, one can experience the result of eighty thousand kalpas in the peak of existence, so thought is the most excellent, and the characteristics of volition are obvious, so 'Samskara' is mentioned next. The previous four aggregates are where consciousness resides, so 'Vijnana' is mentioned last. This means that consciousness resides within form.
識住受中。識住想中。識住行中。四是所住。識是能住。故識后說。由如世間。田種次第。先田后種。田喻四蘊。識喻其種。由上四義。立蘊次第故。故此五蘊。無增減失。又論云。即由如是。諸次第因。離行別立受想二蘊。謂受與想。于諸行中。相粗生染。類食同助。二界中強。故別立蘊(前次第因。鄰次當辨。是此文也。相粗者。受想粗門。生染者。是受想生染門。類食是受也。同助是想也。此是受想器等門。二界中強者。受色界強。想無色強。是受想界次第門。故次第因含此四門也)。
其次第二。明處界次第者。論云。處界門中。應先辨說六根次第。由斯境識次第可知。頌曰。
前五境唯現 四境唯所造 余用遠速明 或隨處次第
釋曰前三句。約境明次第。第四句。約處明次第。前五境唯現者。前五根境。謂六根中。眼等前五。唯取現境。是故先說。第六意根。取境不定。意境有四。三世無為。於此四中。或時取一。或二三四。是故后說。四境唯所造者。初句前字。流至此中。應言前四境也。謂五根中。前四根境。唯是所造。是故先說。身境不定。是故后說。謂身取觸。觸有十一。四是能造。地水火風。七是所造。滑澀等。身根有時。或取大種。或取所造。或二俱取。故。不定也。
【現代漢語翻譯】 現代漢語譯本 識依附於受蘊之中，識依附於想蘊之中，識依附於行蘊之中。受、想、行、識這四者是識所依附之處，識是能依附者。因此，識蘊在後面說。這就像世間的農田耕種，總是先有田地，後有種子。田地比喻受、想、行、識四蘊，識比喻種子。由於以上四種原因，才確立了五蘊的次第。所以這五蘊，沒有增減或缺失。又如論中所說：『正是由於這些次第的原因，才將受蘊和想蘊從行蘊中分離出來單獨設立。』這是因為受蘊和想蘊在各種行蘊中，顯得粗顯，容易產生染污，性質類似食物，能夠互相幫助，並且在欲界和色界中力量強大，所以單獨設立為蘊（前面所說的次第原因，接下來會辨析，就是指這段文字。『相粗』是指受蘊和想蘊的粗顯方面。『生染』是指受蘊和想蘊容易產生染污。『類食』是指受蘊。『同助』是指想蘊。這是指受蘊和想蘊的工具等方面的作用。『二界中強』是指受蘊在欲界中力量強大，想蘊在無色界中力量強大。這是指受蘊和想蘊在界上的次第。所以次第的原因包含了這四個方面）。
其次，第二點，說明處界（Ayatana and Dhatu）的次第。論中說：『在處界門中，應該先辨別說明六根的次第，由此才能知道六境和六識的次第。』頌文說：
『前五境唯現，四境唯所造，余用遠速明，或隨處次第。』
解釋：前面三句是就六境說明次第，第四句是就六處說明次第。『前五境唯現』，是指前五根的對境，也就是六根中的眼根、耳根、鼻根、舌根、身根，它們只能取現在的境界，所以先說。第六意根，所取的境界不確定。意根的境界有四種：過去、現在、未來、無為。在這四種境界中，有時取一種，有時取兩種、三種或四種，所以後說。『四境唯所造』，前面句子的『前』字，也適用於這裡，應該說『前四境』。是指五根中的前四根的對境，它們都是所造之物，所以先說。身根的對境不確定，所以後說。身根所取的是觸，觸有十一種：四大種（地、水、火、風）是能造之物，七種是所造之物（滑、澀等）。身根有時取四大種，有時取所造之物，有時兩者都取，所以不確定。
【English Translation】 English version Consciousness dwells in sensation (Vedana). Consciousness dwells in perception (Samjna). Consciousness dwells in volition (Samskara). The latter four are what consciousness dwells in; consciousness is what is capable of dwelling. Therefore, consciousness is discussed last. It is like in the world, the order of planting fields: first the field, then the seed. The field is a metaphor for the four aggregates (Skandha) of sensation, perception, volition, and consciousness; consciousness is a metaphor for the seed. Due to the above four reasons, the order of the five aggregates is established. Therefore, these five aggregates have no increase, decrease, or loss. Furthermore, the treatise states: 'Precisely because of these sequential causes, sensation and perception are separated from volition and established as separate aggregates.' This is because sensation and perception, among all volitions, appear coarse, easily generate defilement, are similar to food in nature, can assist each other, and are strong in the desire realm (Kama-dhatu) and form realm (Rupa-dhatu). Therefore, they are established as separate aggregates (the sequential causes mentioned earlier will be analyzed next, referring to this passage. 'Appearing coarse' refers to the coarse aspects of sensation and perception. 'Generating defilement' refers to sensation and perception easily generating defilement. 'Similar to food' refers to sensation. 'Assisting each other' refers to perception. This refers to the function of sensation and perception as tools, etc. 'Strong in the two realms' refers to sensation being strong in the desire realm and perception being strong in the formless realm (Arupa-dhatu). This refers to the order of sensation and perception in terms of realms. Therefore, the sequential causes encompass these four aspects).
Secondly, regarding the order of the sense bases (Ayatana) and elements (Dhatu), the treatise states: 'In the section on sense bases and elements, the order of the six sense organs should be discussed first, so that the order of the six objects and six consciousnesses can be known.' The verse says:
'The first five objects are only present, the four objects are only created, the rest are used remotely, quickly, and clearly, or follow the order of the places.'
Explanation: The first three lines explain the order in terms of the six objects; the fourth line explains the order in terms of the six sense bases. 'The first five objects are only present' refers to the objects of the first five sense organs, namely the eye, ear, nose, tongue, and body among the six sense organs. They can only grasp present objects, so they are discussed first. The sixth sense organ, the mind (Manas), does not have a fixed object. The objects of the mind are of four types: past, present, future, and unconditioned (Asamskrta). Among these four types, sometimes it grasps one, sometimes two, three, or four, so it is discussed later. 'The four objects are only created,' the word 'first' from the previous sentence also applies here, and it should be said 'the first four objects.' This refers to the objects of the first four sense organs among the five sense organs; they are all created things, so they are discussed first. The object of the body sense is not fixed, so it is discussed later. What the body sense grasps is touch, and there are eleven types of touch: the four great elements (earth, water, fire, wind) are what create, and seven are what are created (smooth, rough, etc.). The body sense sometimes grasps the four great elements, sometimes what is created, and sometimes both, so it is not fixed.
余用遠速明者。余謂前四眼耳鼻舌身意外故。名之為余。此四根中。先說眼耳。取遠境故。鼻舌不爾。是故后說 于眼耳中。眼用遠故。在耳先說。遠見山河。不聞聲故。
又眼用速。先遠見人撞擊鐘鼓。后聞聲故。鼻舌二根。用俱非遠。先說鼻者。謂由兩義。一速。二明。一速者。如對香美諸飲食時。鼻先臭香。舌後嘗味。二明者鼻能取味中之細香。舌不能取香中之細味也 或隨處次第者。處是六根。所依之處。隨所依處有上下故。辨根次第。謂眼所依。最居其上。其次耳鼻舌。身多居下。意無方所。有即依止諸根生者。故最後說 解云。謂六識身。總名為意。眼等五識。依五根生。非第六識。故言有即依止諸根生者。
從此第五。明名廢立者。論云。何緣十處皆色蘊攝。唯於一處。立色處名。又十二處。體皆是法。唯於一種。立法處名。頌曰。
為差別最勝 攝多增上法 故一處名色 一名為法處
釋曰為差別三字。通下兩句。且初為差別故一處名色者。境有境性。種種差別。名差別也。謂色等五境。為境性。是境界故 眼等五根。名有境性。有境界故 於此十處。若總名色。即無如此境有境性種種差別。為差別故。建立為十。唯一名色。又眼等九各有別名。唯此色處。而無別名。
【現代漢語翻譯】 現代漢語譯本 『余用遠速明者』，我（余）指的是前四個感官——眼、耳、鼻、舌、身之外的原因。之所以稱之為『余』，是因為這四個感官之外的原因。在這四個感官中，先說眼和耳，因為它們能感知遠處的境界，而鼻和舌則不能，所以放在後面說。在眼和耳中，眼的作用在於能感知遠處，所以在耳之前說。因為眼睛能遠見山河，而耳朵不能聽到聲音。
而且眼睛的作用在於快速，所以先遠遠地看到有人撞擊鐘鼓，然後才聽到聲音。鼻和舌這兩個感官，作用都不是在於感知遠處。先說鼻，是因為有兩個原因：一是速度快，二是辨別能力強。一是速度快，比如面對香美的各種飲食時，鼻子先聞到香味，舌頭后嚐到味道。二是辨別能力強，鼻子能辨別味道中細微的香味，而舌頭不能辨別香味中細微的味道。或者按照所處的位置順序來說，位置是指六根（眼、耳、鼻、舌、身、意）所依賴的地方。因為所依賴的地方有上下之分，所以辨別感官的順序。眼睛所依賴的地方，位置最高，其次是耳、鼻、舌，身體多在下方。意沒有固定的位置，有的說法是依賴於各種感官而產生，所以最後說。解釋說，六識（眼識、耳識、鼻識、舌識、身識、意識）的總和稱為意。眼等五識，依賴於五根而產生，不是第六識（意識），所以說有的說法是依賴於各種感官而產生。
從第五點開始，說明名稱的廢立。論中說：『為什麼十處（眼處、耳處、鼻處、舌處、身處、色處、聲處、香處、味處、觸處）都屬於色蘊（rupa-skandha），唯獨在一個地方（色處，rupa-ayatana）建立色處的名稱？又十二處（眼處、耳處、鼻處、舌處、身處、意處、色處、聲處、香處、味處、觸處、法處），其體性都是法（dharma），唯獨在一種（法處，dharma-ayatana）建立法處的名稱？』頌中說：
『爲了區分最殊勝，攝取眾多增上法，所以一處名為色，一處名為法處。』
解釋說，『爲了區分』這三個字，貫通下面的兩句。首先，『爲了區分』所以一處名為色，境界有境界的性質，種種不同，名為『區分』。色等五境（色、聲、香、味、觸），作為境界的性質，是因為它們是境界。眼等五根（眼、耳、鼻、舌、身），名為『有境界的性質』，因為它們具有境界。在這十處中，如果總稱為色，就沒有這種境界有境界性質的種種區分。爲了區分，建立為十處，只有一處名為色。而且眼等九處各有別的名稱，唯獨這個色處，而沒有別的名稱。
【English Translation】 English version 『Yu yong yuan su ming zhe』 (余用遠速明者), 『Yu』 (余) refers to the reason beyond the first four senses – eye, ear, nose, tongue, and body. It is called 『Yu』 because it is the reason beyond these four senses. Among these four senses, eye and ear are mentioned first because they can perceive distant realms, while nose and tongue cannot, so they are mentioned later. Among eye and ear, the eye's function is to perceive distance, so it is mentioned before the ear. Because the eyes can see distant mountains and rivers, while the ears cannot hear sounds.
Moreover, the eye's function is speed, so one sees someone striking a bell and drum from afar before hearing the sound. The functions of the nose and tongue are not about perceiving distance. The nose is mentioned first because of two reasons: first, speed; second, clarity. First, speed, such as when facing fragrant and delicious foods, the nose smells the fragrance first, and the tongue tastes the flavor later. Second, clarity, the nose can distinguish subtle fragrances in flavors, while the tongue cannot distinguish subtle flavors in fragrances. Or, according to the order of the location, the location refers to the place where the six roots (eye, ear, nose, tongue, body, mind) rely. Because the places they rely on have upper and lower positions, the order of distinguishing the senses is determined. The place where the eye relies is in the highest position, followed by ear, nose, tongue, and the body is mostly below. The mind has no fixed position; some say it arises depending on various senses, so it is mentioned last. The explanation says that the sum of the six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness) is called mind. The five consciousnesses such as eye consciousness arise depending on the five roots, not the sixth consciousness (mind consciousness), so it is said that some say it arises depending on various senses.
From the fifth point onwards, it explains the establishment and abolition of names. The treatise says: 『Why are the ten ayatanas (處) (eye-ayatana, ear-ayatana, nose-ayatana, tongue-ayatana, body-ayatana, rupa-ayatana, shabda-ayatana, gandha-ayatana, rasa-ayatana, sparshatavya-ayatana) all included in the rupa-skandha (色蘊), but only in one place (rupa-ayatana, 色處) is the name rupa-ayatana established? Also, the twelve ayatanas (eye-ayatana, ear-ayatana, nose-ayatana, tongue-ayatana, body-ayatana, mano-ayatana, rupa-ayatana, shabda-ayatana, gandha-ayatana, rasa-ayatana, sparshatavya-ayatana, dharma-ayatana), their nature is all dharma (法), but only in one kind (dharma-ayatana, 法處) is the name dharma-ayatana established?』 The verse says:
『For the sake of distinguishing the most excellent, embracing many enhancing dharmas, therefore one place is named rupa, one place is named dharma-ayatana.』
The explanation says that the three words 『for the sake of distinguishing』 connect the following two sentences. First, 『for the sake of distinguishing』 therefore one place is named rupa, the realm has the nature of a realm, with various differences, called 『distinguishing』. The five objects such as rupa (rupa, shabda, gandha, rasa, sparshatavya), as the nature of the realm, because they are the realm. The five roots such as eye (eye, ear, nose, tongue, body), are named 『having the nature of a realm』, because they possess the realm. Among these ten places, if they are all called rupa, there would be no such distinction between the nature of the realm and having the nature of a realm. For the sake of distinguishing, they are established as ten places, only one place is named rupa. Moreover, the nine places such as eye each have separate names, only this rupa-ayatana has no other name.
為眼等九名。所簡別。雖標總稱。即受別名 言最勝者。明色處得通名也。於十處中。色處最勝。故立通名。色有三義。名為最勝。一者有對故。二有見故。三諸世間同說為色故 眼等九處。唯有有對一義。無餘兩義。不名最勝 又為差別故一名為法處者。釋法處也。若總言法。即無差別。謂差別故。立一法處。如色應知。攝多增上法者。此明法處得立通名。一攝多法。有六十四法。名為多法。心所有四十六。不相應有十四。無為有三。及無表色。此等諸法。法處攝故。二攝增上法。增上法者。所謂涅槃。唯法．處攝。由此兩義。獨名為法。
從此第六。明攝異名。于中有三。一略攝法蘊。二明類攝余蘊等。三別明六界等。就第一略攝法蘊。復分兩種。一攝法蘊。二明法蘊量。且初第一攝法蘊者。論云。諸契經中。有餘種種蘊。及處界名相可得。為即此攝。為離彼耶(經中種種蘊。及處界者。蘊者謂八萬法蘊。于戒等五蘊。名種種蘊。處謂十遍處。八勝處。五解脫處。無想天處。非想天處。名種種處。界謂六十二界。地等六界。名種種界。此經中蘊。為即此論五蘊所攝。此經中處。為即此論十二處攝。此經中界為即此論十八界攝。為離彼蘊處界耶)。彼皆此攝。如應當知(此論文總答前問。彼經中蘊處界。皆此
【現代漢語翻譯】 現代漢語譯本 對於眼等九處（ayatana，感官）所簡別的事物，雖然標示了總稱，實際上接受的是個別的名稱。說到『最勝』，是說明色處（rupa-ayatana，色所入處）得到了通用的名稱。在十處（十個感官領域）中，色處最為殊勝，因此設立了通用的名稱。色有三種含義，因此被稱為『最勝』：第一，它是有對的（具有可被感知的對立面）；第二，它是可見的；第三，世間所有人都共同稱之為『色』。 眼等九處，只有『有對』這一個含義，沒有其餘兩種含義，因此不被稱為『最勝』。又爲了進行差別，所以將一個處稱為『法處』（dhamma-ayatana，法所入處），這是在解釋法處。如果籠統地說『法』，就沒有差別。因為要顯示差別，所以設立一個法處，如同理解色處一樣。『攝多增上法』，這說明法處可以得到通用的名稱。第一，它包含了很多法，有六十四法，被稱為『多法』。心所有法四十六個，不相應行法十四個，無為法三個，以及無表色。這些法都由法處所包含。第二，它包含增上法。增上法，指的就是涅槃（nirvana，寂滅）。只有法處包含涅槃。由於這兩個原因，法處獨一無二地被稱為『法』。 從第六部分開始，說明包含不同的名稱。其中有三點：一、簡略地包含法蘊（dharma-skandha，法蘊）；二、說明類別包含其餘的蘊等；三、分別說明六界（dhatu，界）等。就第一點簡略包含法蘊而言，又分為兩種：一、包含法蘊；二、說明法蘊的數量。首先是第一點包含法蘊，論中說：『在各種契經（sutra，經）中，還有其他種種蘊、處、界的名相可以得到，這些是被此（五蘊、十二處、十八界）所包含，還是與彼（五蘊、十二處、十八界）相離呢？』（經中的種種蘊、處、界，蘊指的是八萬法蘊，在戒等五蘊中，稱為種種蘊。處指的是十遍處、八勝處、五解脫處、無想天處、非想天處，稱為種種處。界指的是六十二界、地等六界，稱為種種界。這些經中的蘊，是被此論中的五蘊所包含嗎？這些經中的處，是被此論中的十二處所包含嗎？這些經中的界，是被此論中的十八界所包含嗎？還是與彼蘊、處、界相離呢？）『它們都被此所包含，應當如實地理解。』（這段論文總的回答了前面的問題，那些經中的蘊、處、界，都
【English Translation】 English version These are the nine names, such as eye, etc. What is distinguished. Although the general term is marked, it receives a separate name. The term 'most excellent' clarifies that the rupa-ayatana (sphere of form) obtains a common name. Among the ten ayatanas (sense spheres), the rupa-ayatana is the most excellent, hence establishing a common name. Rupa (form) has three meanings, hence it is called 'most excellent': first, it is 'with opposition' (having perceptible opposites); second, it is visible; third, all in the world commonly refer to it as 'rupa'. The nine ayatanas, such as eye, etc., only have the one meaning of 'with opposition', lacking the other two meanings, hence they are not called 'most excellent'. Furthermore, for the sake of differentiation, one ayatana is named 'dhamma-ayatana' (sphere of phenomena), which explains the dhamma-ayatana. If one speaks of 'dhamma' in general, there is no differentiation. Because of the need for differentiation, one dhamma-ayatana is established, just as with the understanding of rupa-ayatana. 'Comprehending many superior dharmas' clarifies that the dhamma-ayatana can obtain a common name. First, it encompasses many dharmas, with sixty-four dharmas, called 'many dharmas'. There are forty-six mental factors, fourteen non-associated formations, three unconditioned elements, and non-manifest form. These dharmas are all encompassed by the dhamma-ayatana. Second, it encompasses superior dharmas. Superior dharmas refer to nirvana (cessation). Only the dhamma-ayatana encompasses nirvana. Due to these two reasons, it is uniquely called 'dhamma'. From this sixth section onwards, it explains the inclusion of different names. There are three points within this: first, briefly including the dharma-skandha (aggregate of phenomena); second, explaining the category including the remaining skandhas, etc.; third, separately explaining the six dhatus (elements), etc. Regarding the first point of briefly including the dharma-skandha, it is further divided into two types: first, including the dharma-skandha; second, explaining the quantity of the dharma-skandha. First is the first point of including the dharma-skandha, the treatise states: 'In various sutras (discourses), there are other various names of skandhas, ayatanas, and dhatus that can be obtained. Are these included by this (the five skandhas, twelve ayatanas, eighteen dhatus), or are they separate from that (the five skandhas, twelve ayatanas, eighteen dhatus)?' (The various skandhas, ayatanas, and dhatus in the sutras, the skandhas refer to the eighty-four thousand dharma-skandhas, within the five skandhas of morality, etc., they are called various skandhas. The ayatanas refer to the ten kasinas, eight liberations, five emancipations, the sphere of the no-thought heaven, the sphere of the neither-thought-nor-non-thought heaven, called various ayatanas. The dhatus refer to the sixty-two dhatus, the six dhatus of earth, etc., called various dhatus. Are these skandhas in the sutras included by the five skandhas in this treatise? Are these ayatanas in the sutras included by the twelve ayatanas in this treatise? Are these dhatus in the sutras included by the eighteen dhatus in this treatise? Or are they separate from those skandhas, ayatanas, and dhatus?) 'They are all included by this, it should be understood as it is.' (This treatise generally answers the previous question, those skandhas, ayatanas, and dhatus in the sutras, all
論中蘊處界攝。如其所應。當知下文當辨)。且辨攝余諸蘊。名相。頌曰。
牟尼說法蘊 數有八十千 彼體語或名 此色行蘊攝
釋曰。論有兩釋。諸說佛教語為體者。彼說法蘊。皆色蘊攝。語是音聲。故色蘊攝。諸說佛教名為體者。彼說法蘊。皆行蘊攝。名是不相應行。故行。蘊攝。
從此第二。明法蘊量。論云。此諸法蘊。其量云何。頌曰。
有言諸法蘊 量如彼論說 或隨蘊等言 如實行對治
釋曰初兩句頌。約文定量。第三句。約義定量。第四句。約行定量。論云。有諸師言。八萬法蘊。一一量等法蘊足論。謂彼一一。有六千頌。如對法中。法蘊足論說。或隨蘊等言者。是第二師。約所詮義。以為其量。或者顯第二解也。隨蘊等者。蘊者謂五蘊。等等取十二處。十八界。十二因緣。四諦。四食。四靜慮。四無量。四無色。八解脫。八勝處。十遍處。三十七覺品。六神通。一無諍定。一愿智。四無礙解等。一一教門。名一法蘊。如實行對治者。是第三解。就行定量。是婆沙中。正義家釋。故云如實行。謂貪瞋癡等。八萬行別。對治者。是不凈觀等。能對治門。所對治貪等。有八萬故。能對治教。亦有八萬。言八萬者。謂貪瞋等。十種隨眠。此十隨眠。一一皆以九隨眠
【現代漢語翻譯】 現代漢語譯本： 關於蘊、處、界所包含的內容，應該知道下文將會辨析（如其所應）。這裡先辨析其餘諸蘊的名相。頌文說： 『牟尼（釋迦牟尼佛的尊稱）所說的法蘊，數量有八萬。它們的本體是語言或者名相，這些都屬於色蘊或行蘊所包含的。』 解釋：對此論有兩種解釋。如果有人說佛教的語言為本體，那麼這些說法蘊都屬於色蘊所包含的。因為語言是音聲，所以屬於色蘊。如果有人說佛教的名相為本體，那麼這些說法蘊都屬於行蘊所包含的。因為名相是不相應行法，所以屬於行蘊。 接下來第二點，說明法蘊的數量。論中說：『這些法蘊，它們的數量是多少呢？』頌文說： 『有人說諸法蘊的數量，就像《法蘊足論》所說的那樣。或者說法蘊的數量隨著蘊、處、界等教義而定，或者說法蘊的數量隨著實際修行和對治而定。』 解釋：最初兩句頌文，是按照文字來確定數量。第三句是按照意義來確定數量。第四句是按照修行來確定數量。論中說：『有些論師說，八萬法蘊，每一個的數量都等於《法蘊足論》。也就是說，每一個法蘊都有六千頌，就像《對法》中的《法蘊足論》所說的那樣。』『或者說法蘊的數量隨著蘊、處、界等教義而定』，這是第二種解釋，是按照所詮釋的意義來確定數量。『或者』，是用來顯示第二種解釋的。『隨著蘊等』，『蘊』指的是五蘊，『等』字包括十二處、十八界、十二因緣、四諦、四食、四靜慮（四禪定）、四無量心、四無色定、八解脫、八勝處、十遍處、三十七覺品、六神通、一無諍定、一愿智、四無礙解等。每一個教門，都算作一個法蘊。『如實行對治者』，這是第三種解釋，是按照修行來確定數量。這是《婆沙論》中，正義家的解釋。所以說『如實行』，指的是貪、嗔、癡等八萬種不同的煩惱習氣。『對治』，指的是不凈觀等能夠對治煩惱的方法。因為所要對治的貪等煩惱有八萬種，所以能夠對治的教法，也有八萬種。說『八萬』，指的是貪、嗔等十種隨眠（煩惱的潛在形式）。這十種隨眠，每一種都以九種隨眠
【English Translation】 English version: Concerning the inclusion of Skandhas (aggregates), Āyatanas (sense bases), and Dhātus (elements), it should be understood that the following text will differentiate them (as appropriate). Here, let's first differentiate the names and characteristics of the remaining Skandhas. The verse says: 'The Dharma-skandhas (collections of teachings) spoken by the Muni (an epithet for Shakyamuni Buddha), number eighty thousand. Their essence is either speech or names; these are included within the Rūpa-skandha (aggregate of form) or the Saṃskāra-skandha (aggregate of mental formations).' Explanation: There are two interpretations of this treatise. If some say that the essence of Buddhist speech is its substance, then these Dharma-skandhas are all included within the Rūpa-skandha. Because speech is sound, it is included within the Rūpa-skandha. If some say that the essence of Buddhist names is its substance, then these Dharma-skandhas are all included within the Saṃskāra-skandha. Because names are non-associated formations, they are included within the Saṃskāra-skandha. Next, secondly, clarifying the quantity of Dharma-skandhas. The treatise says: 'What is the quantity of these Dharma-skandhas?' The verse says: 'Some say the quantity of Dharma-skandhas is as described in the 'Abhidhamma-skandha-pāda-śāstra' (Treatise on the Foundation of Dharma-skandhas). Or the quantity of Dharma-skandhas is determined by the teachings of Skandhas, Āyatanas, Dhātus, etc. Or the quantity of Dharma-skandhas is determined by actual practice and antidotes.' Explanation: The first two lines of the verse determine the quantity according to the text. The third line determines the quantity according to the meaning. The fourth line determines the quantity according to practice. The treatise says: 'Some teachers say that the eighty thousand Dharma-skandhas, each one is equal in quantity to the 'Abhidhamma-skandha-pāda-śāstra'. That is to say, each Dharma-skandha has six thousand verses, as described in the 'Abhidhamma-skandha-pāda-śāstra' in the 'Abhidhamma'. 'Or the quantity of Dharma-skandhas is determined by the teachings of Skandhas, Āyatanas, Dhātus, etc.', this is the second interpretation, which determines the quantity according to the meaning being explained. 'Or' is used to indicate the second interpretation. 'With Skandhas, etc.', 'Skandhas' refers to the five Skandhas, 'etc.' includes the twelve Āyatanas, the eighteen Dhātus, the twelve Nidānas (links of dependent origination), the four Noble Truths, the four kinds of Nutriments, the four Dhyānas (meditative absorptions), the four Immeasurables, the four Formless Attainments, the eight Liberations, the eight Mastery Bases, the ten Kasinas (objects of concentration), the thirty-seven Factors of Enlightenment, the six Supernormal Powers, one Non-Contention Samādhi, one Wish-fulfilling Wisdom, the four Analytical Knowledges, etc. Each teaching is counted as one Dharma-skandha. 'As actual practice and antidotes', this is the third interpretation, which determines the quantity according to practice. This is the explanation of the Righteous masters in the 'Mahāvibhāṣā'. Therefore, it is said 'as actual practice', referring to the eighty thousand different afflictive tendencies such as greed, anger, and delusion. 'Antidotes' refers to methods that can counteract afflictions, such as the contemplation of impurity. Because there are eighty thousand types of afflictions to be counteracted, such as greed, there are also eighty thousand teachings that can counteract them. Saying 'eighty thousand' refers to the ten kinds of Anusayas (latent tendencies). Each of these ten Anusayas, each with nine Anusayas
。為方便。足成一百 此有前分一百。後分一百。合成三百。置本一百。就前分一百。一一皆以九隨眠。為方便。成一千 後分一百。亦以九隨眠。為方便。覆成一千 兼本一百。成二千一百 已起有二千一百。未起有二千一百。足滿四千二百 約多貪。多瞋。多癡。著我。思覺。此之五人。一一有四千二百。合成二萬一千。更就三毒等分四人。以配一一。有二萬一千。遂成八萬四千 如彼所說。八萬法蘊。皆此五中。二蘊所攝 若聲為體。是色蘊所攝。若名為體。是行蘊攝。
從此大文。第二類攝余蘊等。論云。如是余處諸蘊處界。類亦應然(余處者。余經處也。余經所明。諸蘊處界。皆此論中。蘊處界攝故。言類亦應然也) 頌曰。
如是余蘊等 各隨其所應 攝在前說中 應審觀自相
釋曰初句標經。次兩句。明論攝經。下一句。勸觀。如是余蘊等者。標經所說。如是余經。所明蘊等。等取處界。蘊謂戒等五蘊。處謂十遍處等。界謂六十二界等。各隨其所應攝在前說中者。明論攝經。謂經所明。蘊處界三。各隨所應。攝在此論。前所說中。謂此論五蘊。攝經五蘊。此論十二處。攝經十遍處等。此論十八界。攝經六十二界。故言各隨其所應也。應審觀自相者。觀知攝相。相者性也。應審觀
【現代漢語翻譯】 現代漢語譯本：為方便起見，（九隨眠）足以成就一百個（煩惱）。這裡有前一百個，后一百個，合起來三百個。放置根本的一百個，就前一百個，每一個都以九隨眠（Anusaya，潛在的煩惱）為方便，成就一千個。后一百個，也以九隨眠為方便，又成就一千個。加上根本的一百個，成就兩千一百個。已生起的有兩千一百個，未生起的有兩千一百個，總共滿足四千二百個。大約對於多貪（Lobha，貪婪），多瞋（Dosa，嗔恨），多癡（Moha，愚癡），執著於我（Atman，自我），思覺（Vitarka，粗略的思考）這五種人，每一個人有四千二百個（煩惱），合起來二萬一千個。再就三毒（貪、瞋、癡）等分的四種人，來配合每一個人，有二萬一千個，於是成就八萬四千個。如他們所說，八萬四千法蘊（Dharma-skandha，佛法的集合），都包含在這五種（煩惱）中的兩種蘊（Skandha，集合）所攝。如果聲音為體性，是色蘊（Rupa-skandha，物質的集合）所攝。如果名稱為體性，是行蘊（Samskara-skandha，心理構造的集合）所攝。 從此大文，第二類是攝取其餘的蘊等。論中說：『像這樣，其餘地方的諸蘊、處、界，類別也應該如此。』（其餘地方，指的是其餘的經典處所。其餘經典所闡明的諸蘊、處、界，都包含在這部論中的蘊、處、界之中，所以說類別也應該如此。）頌文說： 『像這樣其餘的蘊等，各自隨著它們所應歸屬的，被攝在前述的說法中，應該審慎地觀察它們的自性。』 解釋說，第一句標明經文，接下來的兩句，闡明論如何攝取經文，最後一句，勸人觀察。『像這樣其餘的蘊等』，標明經文所說，像這樣其餘的經典，所闡明的蘊等，『等』字包括了處和界。蘊指的是戒等五蘊，處指的是十遍處等，界指的是六十二界等。『各自隨著它們所應歸屬的被攝在前述的說法中』，闡明論如何攝取經文，意思是經典所闡明的蘊、處、界這三者，各自隨著它們所應歸屬的，被攝在這部論前面所說的內容中。這部論的五蘊，攝取了經典中的五蘊；這部論的十二處，攝取了經典中的十遍處等；這部論的十八界，攝取了經典中的六十二界。所以說『各自隨著它們所應歸屬的』。『應該審慎地觀察它們的自性』，是觀察並瞭解攝取的相狀。相，指的是自性。應該審慎地觀察。
【English Translation】 English version: For convenience, (the nine Anusayas) are sufficient to accomplish one hundred (afflictions). Here, there are the first one hundred, and the latter one hundred, totaling three hundred. Placing the fundamental one hundred, each of the first one hundred, with the nine Anusayas (latent defilements) as a means, accomplishes one thousand. The latter one hundred, also with the nine Anusayas as a means, again accomplishes one thousand. Adding the fundamental one hundred, it becomes two thousand one hundred. Those that have arisen are two thousand one hundred, and those that have not arisen are two thousand one hundred, fully amounting to four thousand two hundred. Approximately, for those who are excessively greedy (Lobha), excessively hateful (Dosa), excessively deluded (Moha), attached to self (Atman), and given to discursive thought (Vitarka), each person has four thousand two hundred (afflictions), totaling twenty-one thousand. Furthermore, for the four types of people who are equally divided among the three poisons (greed, hatred, and delusion), matching each person, there are twenty-one thousand, thus accomplishing eighty-four thousand. As they say, the eighty-four thousand Dharma-skandhas (aggregates of teachings) are all contained within the two Skandhas (aggregates) among these five (afflictions). If sound is the essence, it is contained within the Rupa-skandha (aggregate of form). If name is the essence, it is contained within the Samskara-skandha (aggregate of mental formations). From this great text, the second category is the inclusion of the remaining Skandhas, etc. The treatise says: 'Likewise, the Skandhas, Ayatanas, and Dhatus in other places should also be understood in a similar manner.' (Other places refer to other sutras. The Skandhas, Ayatanas, and Dhatus explained in other sutras are all included within the Skandhas, Ayatanas, and Dhatus in this treatise, hence the statement that they should be understood in a similar manner.) The verse says: 'Thus, the remaining Skandhas, etc., each according to its proper place, are included in the aforementioned teachings; one should carefully observe their own nature.' The explanation is that the first line indicates the sutra, the next two lines explain how the treatise includes the sutra, and the last line encourages observation. 'Thus, the remaining Skandhas, etc.,' indicates what is said in the sutra, such as the remaining sutras, the Skandhas, etc., that are explained; 'etc.' includes Ayatanas and Dhatus. Skandhas refer to the five Skandhas such as morality, etc., Ayatanas refer to the ten Kasinas, etc., and Dhatus refer to the sixty-two Dhatus, etc. 'Each according to its proper place, are included in the aforementioned teachings,' explains how the treatise includes the sutra, meaning that the Skandhas, Ayatanas, and Dhatus explained in the sutra are each included in what was previously said in this treatise according to their proper place. The five Skandhas in this treatise include the five Skandhas in the sutra; the twelve Ayatanas in this treatise include the ten Kasinas, etc., in the sutra; the eighteen Dhatus in this treatise include the sixty-two Dhatus in the sutra. Therefore, it is said 'each according to its proper place.' 'One should carefully observe their own nature' means to observe and understand the characteristics of inclusion. 'Characteristics' refers to nature. One should carefully observe.
彼一一自相。夫言攝者。唯攝自相。色唯攝色。心唯攝心。名自相也。經中五蘊。謂戒定慧解脫。解脫知見也。彼中戒蘊。此色蘊攝。戒是道共無表色也。彼餘四蘊。是行蘊攝。解脫蘊以勝解。為體。解脫知見蘊。取盡無生智為體。此之四蘊。是心所法。故行蘊攝。又諸經說十遍處等。前八遍處。無貪性故。十二處中。是法處攝。若兼助伴。五蘊性故。即此意處。法處所攝。此中色蘊。取定共無表色也。色等四蘊。是法處攝。識蘊是意處攝。攝八勝處。應知亦爾。空識二遍處．空無邊等四無色處．四蘊性故。即此意處法處所攝 復有二處。謂無想有情天處。及非想非非想處。初處即此。十處所攝。無香味故。后處即此意法處攝。四蘊性故。又多界經。說界差別。有六十二界。隨其所應當知。皆此十八界攝。如有頌曰。
界有六十二 十八界為初 三六一四種(三六。一十八。加一四。成二十二界。足前十八界。成四十) 六三后二二(六三十八。二二成四。合二十二。足前成六十二) 三六者(一六。謂地水火風空識界。二六。謂苦樂憂喜舍無明界。三六。謂欲恚害無恚無害無慾也) 一四種者(謂受想行識也) 六三者(一三。欲界色界無色界。二三。色界無色界滅界。三三。過去界。現在界。未來界。四三
【現代漢語翻譯】 現代漢語譯本 彼一一自相：每件事物都有其獨特的自性。所謂『攝』，僅僅是攝取其自性。色法僅僅攝取色法，心法僅僅攝取心法，這就是自相的含義。 經中所說的五蘊，指的是戒蘊、定蘊、慧蘊、解脫蘊和解脫知見蘊。其中，戒蘊包含在色蘊之中，因為戒是道共無表色（一種無形色的戒律力量）。其餘四蘊則包含在行蘊之中。解脫蘊以勝解（深刻的理解）為體，解脫知見蘊以取盡無生智（證悟涅槃的智慧）為體。這四蘊都是心所法，因此歸屬於行蘊。 此外，許多經中提到的十遍處等，前八遍處因為沒有貪慾的性質，所以在十二處中屬於法處。如果加上輔助因素，因為具有五蘊的性質，就屬於意處和法處所攝。這裡所說的色蘊，指的是定共無表色（由禪定產生的無形色）。色等四蘊屬於法處所攝，識蘊屬於意處所攝。攝取八勝處也應該這樣理解。 空無邊處、識無邊處等四無色處，因為具有四蘊的性質，所以屬於意處和法處所攝。還有兩種處所，即無想有情天處和非想非非想處。前者屬於十處所攝，因為它沒有香味。後者屬於意處和法處所攝，因為它具有四蘊的性質。 另外，《多界經》中講述了界的差別，共有六十二界。根據它們各自的性質，都包含在這十八界之中。正如頌文所說： 『界有六十二，十八界為初，三種(三六。一十八。加一四。成二十二界。足前十八界。成四十)，六三后二二(六三十八。二二成四。合二十二。足前成六十二)，三六者(一六。謂地水火風空識界。二六。謂苦樂憂喜舍無明界。三六。謂欲恚害無恚無害無慾也)，一四種者(謂受想行識也)，六三者(一三。欲界*無無。二三。無**滅界。三三。過去界。現在界。未來界。四三』
【English Translation】 English version They each have their own unique self-nature. When we speak of 'inclusion,' it only refers to including the self-nature. Form (rupa) only includes form, mind (citta) only includes mind; this is the meaning of self-nature. The five aggregates (skandha) mentioned in the scriptures refer to the aggregates of morality (sila), concentration (samadhi), wisdom (prajna), liberation (vimukti), and the knowledge and vision of liberation (vimukti-jnana-darsana). Among them, the aggregate of morality is included within the aggregate of form because morality is unmanifested form shared by the path (daiva-samvara-arupin). The remaining four aggregates are included within the aggregate of volition (samskara). The aggregate of liberation has profound understanding (adhimoksha) as its essence, and the aggregate of the knowledge and vision of liberation takes the wisdom of the exhaustion of outflows and non-arising (ksaya-ajnana-anutpada-jnana) as its essence. These four aggregates are mental factors (caitasika-dharma), and therefore belong to the aggregate of volition. Furthermore, regarding the ten kasinas (ten all-encompassing objects of meditation) and so on mentioned in many sutras, the first eight kasinas, because they do not have the nature of greed, belong to the dharma-ayatana (sphere of phenomena) among the twelve ayatanas (sense bases). If auxiliary factors are added, because they have the nature of the five aggregates, they belong to both the mano-ayatana (sphere of mind) and the dharma-ayatana. The aggregate of form mentioned here refers to unmanifested form shared by concentration (samadhi-samvara-arupin). The four aggregates, form and so on, are included in the dharma-ayatana, and the aggregate of consciousness (vijnana) is included in the mano-ayatana. It should be understood that the inclusion of the eight victories (asta-vimoksha) is also like this. The four formless realms (arupa-dhatu) such as the sphere of infinite space (akasanañcayatana) and the sphere of infinite consciousness (vijnanañcayatana), because they have the nature of the four aggregates, belong to both the mano-ayatana and the dharma-ayatana. There are also two realms, namely the realm of non-perceptual beings (asaññasattvānām) and the realm of neither perception nor non-perception (naivasamjñānāsamjñāyatana). The former belongs to the ten ayatanas because it has no smell or taste. The latter belongs to the mano-ayatana and the dharma-ayatana because it has the nature of the four aggregates. In addition, the Bahudhātuka Sūtra (多界經) speaks of the distinctions of realms (dhatu), with a total of sixty-two realms. According to their respective natures, they are all included within these eighteen realms. As the verse says: 『There are sixty-two realms, the eighteen realms are the beginning, three *** types (three sixes, eighteen, plus one four, making twenty-two realms, adding to the previous eighteen realms, making forty), six threes then two twos (six threes eighteen, two twos make four, totaling twenty-two, adding to the previous makes sixty-two), the three sixes (one six, referring to the realms of earth, water, fire, wind, space, and consciousness; two sixes, referring to the realms of suffering, pleasure, sorrow, joy, equanimity, and ignorance; three sixes, referring to desire, anger, harm, non-anger, non-harm, non-desire), the one four types (referring to feeling, perception, volition, and consciousness), the six threes (one three, the desire realm without without; two three, without cessation realm; three three, past realm, present realm, future realm; four three』
。善界。不善界。無記界。五三。劣界。處中界。妙界。六三。學界。無學界。非學非無學界也) 后二二者(一二。有漏界。無漏界。二二。有為界。無為界也)。
從此第三。別明六界。論云。地水火風。四界已說。空識二界。未說其相。為即虛空名為空界。為一切識。為識界耶(問也)。不爾(答也)。云何(徴也) 頌曰。
空界謂竅隙 傳說是明闇 識界有漏識 有情生所依
釋曰空界謂竅隙者。正明空界非虛空也。唯取門窗。及口鼻等。內外竅隙。名為空界。傳說是明闇者。出空界體。應知此體。不離晝夜。晝以明為體。夜以闇為體 依經部宗。空界是假。薩婆多師。空界是實。明闇為體。論主意。朋經部故曰傳說 識界有漏識者。正明識界。非無漏識也。有情生所依者。明無漏識。非識界所以也。由許六界。是諸有情。生所依故。若無漏法。破壞三有。非生所依故。無漏識非識界也。
俱舍論頌疏論本第一 大正藏第 41 冊 No. 1823 俱舍論頌疏論本
俱舍論頌疏論本第二
從此第三。諸門分別。總有二十二門。分別十八界。此有三門。論云。於前所說十八界中。幾有見。無見。幾有對。無對。幾善。幾不善。幾無記。頌曰。
一有見
【現代漢語翻譯】 現代漢語譯本：善界（善良的界），不善界（不善良的界），無記界（非善非不善的界）。五三：劣界（低劣的界），處中界（中等的界），妙界（美好的界）。六三：學界（還在學習的界），無學界（已經完成學習的界），非學非無學界（既非學習也非完成學習的界）。后二二者（後面的兩種分類）：一二：有漏界（有煩惱的界），無漏界（沒有煩惱的界）。二二：有為界（由因緣和合而成的界），無為界（不依賴因緣和合而成的界）。
從此第三部分，分別闡明六界。論中說：『地、水、火、風』四界已經說過，『空、識』二界，沒有說明它們的體相。是把虛空叫做空界呢？還是把一切識叫做識界呢？（這是提問）不是這樣的。（這是回答）那是什麼呢？（這是征問）頌文說：
『空界是指竅隙，傳說是明和暗。識界是有漏識，有情眾生所依賴。』
解釋：『空界是指竅隙』，正是說明空界不是指虛空。只是指門窗以及口鼻等內外竅隙，叫做空界。『傳說是明和暗』，說明空界的體性，應當知道這個體性，不離晝夜。白天以明亮為體性，夜晚以黑暗為體性。依照經部宗的觀點，空界是假有的。薩婆多部的觀點，空界是實有的，以明暗為體性。論主的意圖，傾向於經部宗，所以說是『傳說』。『識界是有漏識』，正是說明識界不是指無漏識。『有情眾生所依賴』，說明無漏識，不是識界所包含的。因為允許六界，是各種有情眾生所依賴的。如果無漏法，破壞三有，不是眾生所依賴的，所以無漏識不是識界。
《俱舍論頌疏論本》第一 大正藏第 41 冊 No. 1823 《俱舍論頌疏論本》
《俱舍論頌疏論本》第二
從此第三部分，用各種門類來分別。總共有二十二個門類，來分別十八界。這裡有三個門類。論中說：『在前面所說的十八界中，哪些是有見的，哪些是無見的？哪些是有對的，哪些是無對的？哪些是善的，哪些是不善的？哪些是無記的？』頌文說：
『一個是有見的』
【English Translation】 English version: Good realm, non-good realm, neutral realm. Five threes: Inferior realm, intermediate realm, superior realm. Six threes: Realm of learners, realm of non-learners, realm of neither learners nor non-learners. The latter two pairs: One pair: Defiled realm, undefiled realm. Second pair: Conditioned realm, unconditioned realm.
From this third section, the six realms are explained separately. The treatise says: 'The four realms of earth, water, fire, and wind have already been discussed. The two realms of space and consciousness have not yet had their characteristics explained. Is empty space called the space realm? Or is all consciousness the consciousness realm?' (This is a question.) It is not. (This is the answer.) What is it then? (This is an inquiry.) The verse says:
'The space realm refers to apertures, traditionally described as light and darkness. The consciousness realm is defiled consciousness, that which sentient beings rely on for existence.'
Explanation: 'The space realm refers to apertures' clarifies that the space realm is not empty space itself. It specifically refers to internal and external apertures such as doors, windows, nostrils, and mouths, which are called the space realm. 'Traditionally described as light and darkness' explains the nature of the space realm. It should be understood that this nature is inseparable from day and night. Day has light as its nature, and night has darkness as its nature. According to the Sautrantika school, the space realm is conceptual. According to the Sarvastivada school, the space realm is real, with light and darkness as its nature. The author's intention leans towards the Sautrantika school, hence the use of 'traditionally described'. 'The consciousness realm is defiled consciousness' clarifies that the consciousness realm does not refer to undefiled consciousness. 'That which sentient beings rely on for existence' explains that undefiled consciousness is not included in the consciousness realm. Because the six realms are considered what sentient beings rely on for existence. If undefiled dharma destroys the three realms of existence, it is not what beings rely on, therefore undefiled consciousness is not the consciousness realm.
Abhidharmakosabhasyam with Commentary, Volume 1 Taisho Tripitaka, Volume 41, No. 1823, Abhidharmakosabhasyam with Commentary
Abhidharmakosabhasyam with Commentary, Volume 2
From this third section, distinctions are made through various categories. There are a total of twenty-two categories for distinguishing the eighteen realms. Here, there are three categories. The treatise says: 'Among the eighteen realms mentioned earlier, which are visible and which are invisible? Which are with resistance and which are without resistance? Which are wholesome, which are unwholesome, and which are neutral?' The verse says:
'One is visible.'
謂色 十有色有對 此除色聲八 無記餘三種
釋曰。一有見謂色者。十八界中。一界有見。所謂色界。由顯形色在此在彼差別不同。遂能示現此彼言說。言說名見。有彼言說故。故名有見。亦解見謂眼根。觀照色故。色有眼見名為有見 十有色有對者。五根五境。稱之為十。體是色故。名為有色 此十色界。極微所成。更相障礙。故名有對。論云。如手礙手。如石礙石。或二相礙(手石名二)應知有對。總有三種。一障礙有對。二境界有對。三所緣有對。對是礙義。礙有二種。一障礙礙。二拘礙礙。障礙礙者。謂障礙有對。十色為體。障礙即有對。持業釋也。拘礙礙者。謂境界所緣。二種有對。境界有對。體者論云。謂十二界(六根六識)。法界一分(於法界中。唯取心所故。云一分)。諸有境法。於色等境(前十二界。及法界一分。能取境故。名諸有境法。於色等境者即所取境也)。此十二界。為境所拘。名為有對。境界之有對。依主釋也。所緣有對體者。謂七心界全(六識及意界也)。法界一分(心所是也)。言所緣者。色等六境也。言有對者。七心界。法界。一分也。此七心界法界。名所緣有對者。為所緣境。之所拘礙。名為有對。所緣之有對。依主釋也 論引施設足論證。境界有對。作四句分
【現代漢語翻譯】 現代漢語譯本 『謂色』（指的是色蘊），『十有色有對』（十種事物既是有色的，也是有對的）。 『此除色聲八，無記餘三種』（在這十種事物中，除了色和聲這八種之外，其餘三種是無記性的）。
解釋：『一有見謂色者』（一種是可見的，指的是色）。在十八界中，有一界是可見的，那就是色界（rupa-dhatu）。由於顯色和形色在此處和彼處有差別，因此能夠顯示此處和彼處的言說。言說被稱為『見』。因為有那樣的言說，所以稱為『有見』。也可以解釋為『見』指的是眼根（caksu-indriya），因為它能觀照色，所以色被眼根所見，稱為『有見』。 『十有色有對者』（十種事物既是有色的，也是有對的）。五根（panca indriya）和五境（panca visaya），合稱為十。它們的體性是色，所以稱為『有色』。 這十種事物都是由極微（paramanu）組成的，它們互相障礙，所以稱為『有對』。論中說：『如手礙手，如石礙石』。或者說兩種事物互相障礙（手和石頭被稱為兩種事物），應該知道這就是有對。總共有三種有對：一是障礙有對（pratighata），二是境界有對（visaya），三是所緣有對（alambana）。『對』是障礙的意思。障礙有兩種：一是障礙之礙，二是拘礙之礙。障礙之礙指的是障礙有對，以十色為體。障礙即是有對，這是持業釋。拘礙之礙指的是境界和所緣這兩種有對。境界有對的體性，論中說：指的是十二界（ayatana）（六根（sad indriya）和六識（sad vijnana）），以及法界（dharma-dhatu）的一部分（在法界中，只取心所（citta-caitta））。所有具有境界的法，對於色等境界（前面的十二界，以及法界的一部分，能夠取境，所以稱為具有境界的法，對於色等境界，也就是所取的境界）。這十二界，被境界所拘束，稱為有對。境界之有對，是依主釋。所緣有對的體性，指的是七心界（sapta citta-dhatu）全部（六識（sad vijnana）和意界（mano-dhatu）），以及法界的一部分（心所）。所緣指的是色等六境（sad visaya）。有對指的是七心界和法界的一部分。這七心界和法界，被稱為所緣有對，因為它們被所緣境所拘礙，所以稱為有對。所緣之有對，是依主釋。 論中引用《施設足論》（Prajnapati-pada-sastra）來證明境界有對，並將其分為四句。
【English Translation】 English version 'Said rupa' (referring to the aggregate of form), 'ten are with form and with resistance' (ten things are both with form and with resistance). 'Of these, excluding form and sound, eight are neutral, the remaining three' (among these ten things, except for form and sound, these eight are neutral, the remaining three are unwholesome).
Explanation: 'One is visible, referring to rupa' (one is visible, referring to form). Among the eighteen realms (dhatus), one realm is visible, that is the realm of form (rupa-dhatu). Because visible form and shape differ here and there, they can show speech here and there. Speech is called 'seeing'. Because there is such speech, it is called 'visible'. It can also be explained that 'seeing' refers to the eye-faculty (caksu-indriya), because it can observe form, so form is seen by the eye-faculty and is called 'visible'. 'Ten are with form and with resistance' (ten things are both with form and with resistance). The five faculties (panca indriya) and the five objects (panca visaya), are collectively called ten. Their nature is form, so they are called 'with form'. These ten things are all composed of ultimate particles (paramanu), and they obstruct each other, so they are called 'with resistance'. The treatise says: 'Like hand obstructing hand, like stone obstructing stone'. Or two things obstruct each other (hand and stone are called two things), it should be known that this is with resistance. There are three types of resistance in total: first, obstructive resistance (pratighata); second, objective resistance (visaya); and third, object-related resistance (alambana). 'Resistance' means obstruction. There are two types of obstruction: first, the obstruction of obstruction; second, the obstruction of restriction. The obstruction of obstruction refers to obstructive resistance, with the ten forms as its substance. Obstruction is resistance, this is a karmadharaya compound. The obstruction of restriction refers to the two types of resistance: objective and object-related. The nature of objective resistance, the treatise says: refers to the twelve realms (ayatana) (the six faculties (sad indriya) and the six consciousnesses (sad vijnana)), and a part of the dharma-dhatu (in the dharma-dhatu, only mental factors (citta-caitta) are taken). All dharmas that have an object, for example, the objects of form, etc. (the previous twelve realms, and a part of the dharma-dhatu, can take objects, so they are called dharmas that have an object, for example, the objects of form, etc., which are the objects taken). These twelve realms, being restricted by the object, are called with resistance. The resistance of the object is a tatpurusa compound. The nature of object-related resistance refers to all of the seven mind-realms (sapta citta-dhatu) (the six consciousnesses (sad vijnana) and the mind-realm (mano-dhatu)), and a part of the dharma-dhatu (mental factors). The object refers to the six objects of form, etc. (sad visaya). Resistance refers to the seven mind-realms and a part of the dharma-dhatu. These seven mind-realms and the dharma-dhatu are called object-related resistance, because they are restricted by the object, so they are called with resistance. The resistance of the object is a tatpurusa compound. The treatise quotes the Prajnapati-pada-sastra to prove objective resistance and divides it into four sentences.
別。故施設足論。作如是說。此中於水。有礙非陸。如魚等眼。於陸有礙非水。從多分說。如人等眼。有于俱礙。如畢舍遮(唐云食血肉鬼)室獸摩羅。及捕魚人。蝦蟆等眼(此畢舍遮等。於水陸。俱能見色。故通俱礙耳)。有俱非礙。謂除前相 論云境界所緣。復有何別(問也)若於彼法。此有功能。即說彼為此法境界。心心所法。執彼而起。彼於心等。名為所緣。解云(答也)。彼法者。色等六境也。此有功能者。此六根六識。于彼色等。有見聞等功能也。準此論文。功能所託。名為境界。如眼能見色。識能了色。喚色為境界。以眼識於色有功能故也。心心所法。其性劣弱。執境方生。猶如羸人非杖不起。故色等境。識所攀附。名為所緣也(已上注也)。準此論文。境界所緣。二義全別 且如一色被眼所見。名為境界。眼為有功能於色故也 即此一色。能引識起。名為所緣。為與識為力故也。由此道理。礙取境義邊。名境界有對。故境界有對。通六根六識。以根及識。能取境故 礙緣境義邊。名所緣有對。故所緣有對 唯心心所。以心心所杖境起故。亦光法師云。礙體義邊。名所緣有對。礙用義邊。名境界有對。更有多釋。煩而不敘。亦論云。云何眼等。于自境界及自所緣。轉時說名有礙(問礙義也。云何眼根。
【現代漢語翻譯】 辨析：因此設立『足論』（詳細的論述）。像這樣說，對於水，有阻礙而不是陸地，比如魚等的眼睛。對於陸地有阻礙而不是水，從多數情況來說，比如人等的眼睛。有對於兩者都有阻礙的，比如畢舍遮（Pisaca，唐朝翻譯為食血肉鬼）室獸摩羅，以及捕魚人、蝦蟆等的眼睛（這些畢舍遮等，在水陸兩地，都能看見顏色，所以都屬於有阻礙）。有兩者都不是阻礙的，就是排除前面所說的那些情況。 論中說：『境界』（g境域，所對之境）和『所緣』（alambana，心識攀緣的對象）又有什麼區別呢？（這是提問）如果對於那個法，這個（根或識）有功能，就說那個是這個法的『境界』。心和心所法，執取那個而生起，那個對於心等，就叫做『所緣』。解釋說：（這是回答）那個法，就是色等六境。這個有功能，就是指六根六識，對於色等，有見聞等功能。按照這個論文，功能所依託的，叫做『境界』，比如眼睛能見色，識能了色，稱色為『境界』，因為眼識對於色有功能。心和心所法，其性質低劣軟弱，執取境界才能生起，就像體弱的人不拄枴杖就站不起來。所以色等境界，是識所攀附的，叫做『所緣』（以上是註釋）。 按照這個論文，『境界』和『所緣』，兩種含義完全不同。比如一個色被眼睛所見，叫做『境界』，因為眼睛對於色有功能。就是這一個色，能引發識生起，叫做『所緣』，因為它能給識提供力量。由此道理，從阻礙和取境的意義方面來說，叫做『境界有對』。所以『境界有對』，通於六根六識，因為根和識，能取境。從阻礙和緣境的意義方面來說，叫做『所緣有對』。所以『所緣有對』，唯有心和心所，因為心和心所要依靠境界才能生起。也有光法師說，從阻礙的本體意義方面來說，叫做『所緣有對』，從阻礙的作用意義方面來說，叫做『境界有對』。還有很多解釋，繁瑣而不敘述。論中還說：『為什麼眼等，在自己的境界和自己的所緣上，運轉時被稱為有礙呢？』（這是提問阻礙的含義，為什麼眼根……）
【English Translation】 Distinguishing: Therefore, the 'Adequate Treatise' (detailed discussion) is established. It says like this: Regarding water, there is obstruction and not land, such as the eyes of fish, etc. Regarding land, there is obstruction and not water, generally speaking, such as the eyes of humans, etc. There is obstruction to both, such as Pisacas (唐云食血肉鬼, translated in Tang Dynasty as flesh-eating ghosts), Sisumaras, and the eyes of fishermen, frogs, etc. (These Pisacas, etc., can see colors in both water and land, so they all belong to having obstruction). There is neither obstruction to either, which excludes the aforementioned situations. The treatise says: 'What is the difference between 'gocara' (境界, realm, object of perception) and 'alambana' (所緣, support, object of cognition)?' (This is a question) If for that dharma (法, phenomenon), this (root or consciousness) has a function, then that is said to be the 'gocara' of this dharma. The mind and mental functions, grasping that and arising, that for the mind, etc., is called 'alambana'. The explanation says: (This is the answer) That dharma is the six objects such as form, etc. This having a function refers to the six roots and six consciousnesses having functions such as seeing and hearing for form, etc. According to this treatise, what the function relies on is called 'gocara'. For example, the eye can see form, and consciousness can understand form, calling form 'gocara' because eye-consciousness has a function for form. The mind and mental functions are inferior and weak in nature, and can only arise by grasping an object, just like a weak person cannot stand without a cane. Therefore, the objects such as form are what consciousness clings to, and are called 'alambana' (above is the annotation). According to this treatise, 'gocara' and 'alambana' have completely different meanings. For example, a form seen by the eye is called 'gocara' because the eye has a function for form. That same form can cause consciousness to arise, and is called 'alambana' because it can provide strength to consciousness. From this reasoning, from the perspective of obstruction and taking an object, it is called 'obstructed gocara'. Therefore, 'obstructed gocara' applies to all six roots and six consciousnesses because the roots and consciousnesses can take an object. From the perspective of obstruction and conditioning an object, it is called 'obstructed alambana'. Therefore, 'obstructed alambana' only applies to the mind and mental functions because the mind and mental functions rely on an object to arise. Dharma Master Guang also said that from the perspective of the substance of obstruction, it is called 'obstructed alambana', and from the perspective of the function of obstruction, it is called 'obstructed gocara'. There are many other explanations, which are cumbersome and will not be narrated. The treatise also says: 'Why are the eye, etc., said to be obstructed when operating on their own gocara and their own alambana?' (This is asking the meaning of obstruction, why the eye-root...)
眼識等。于自境界。轉時說名有礙。問境界有對也。云何眼識等。于自所緣。轉時說名有礙。問所緣有對也。言自簡他。如眼見色。耳聞聲也)。越彼依余。此不轉故(解云答也。越彼色等。于餘聲等此眼等。不轉故。名為礙也)。或復礙者。是和合義。謂眼等法。于自境界及自所緣。和合轉故(解云。是約和合義。以釋礙也)。問若法境界有對。亦障礙有對耶。答應作四句。謂七心界。法界一分。諸相應法(四十六心所。名諸相應法)。是第一句。能取境故。名境界有對。非極微成。非障礙有對。色等五境。是第二句。極微成故。名障礙有對。不能取境。非境界有對眼等五根是第三句。極微成故。名障礙有對。能取境故。亦名境界有對。法界一分。非相應法。是第四句(於法界中。除心所外。余得非得等 名非相應法也)。非極微成。故非障礙有對。不能取境。故非境界有對。問若法境界有對。亦所緣有對耶。答應順后句。謂所緣有對。必是境界有對。以心心所。緣境起時必取境故。自有境界有對。而非所緣有對。謂眼等五根 以眼等根。能取境故。名境界有對。不緣境故。非所緣有對 依經部宗中。大德鳩摩羅多。作如是說。鳩摩羅多。此云豪童也 是處心欲生他。礙令不起。應知是有對。無對此相違 此頌意者
【現代漢語翻譯】 現代漢語譯本 眼識等等，在各自的境界上運轉時，被稱為『有礙』。問：境界是有對的，為什麼眼識等等在各自所緣的境界上運轉時，也被稱為『有礙』？這是在問所緣也是有對的嗎？（『自』字是爲了區別于『他』，比如眼睛見色，耳朵聞聲）。 超越了那個所依賴的，對於其他的，這個就不能運轉（解釋說，這是回答。超越了那個色等等，對於其他的聲等等，這個眼等等就不能運轉，所以稱為『礙』）。或者說，『礙』是和合的意思。指的是眼等法，在自己的境界和自己所緣的境界上，和合運轉（解釋說，這是從和合的意義上來解釋『礙』）。 問：如果一個法，它的境界是有對的，那麼它也是障礙有對的嗎？答：應該分為四種情況。七心界（即七種識），法界的一部分，以及諸相應法（四十六種心所，稱為諸相應法），這是第一種情況。因為能夠取境，所以稱為境界有對；但不是由極微組成的，所以不是障礙有對。 色等五境，是第二種情況。因為是由極微組成的，所以稱為障礙有對；但不能取境，所以不是境界有對。眼等五根，是第三種情況。因為是由極微組成的，所以稱為障礙有對；因為能夠取境，所以也稱為境界有對。 法界的一部分，不是相應法，是第四種情況（在法界中，除了心所之外，其餘的得非得等等，稱為非相應法）。不是由極微組成的，所以不是障礙有對；不能取境，所以不是境界有對。 問：如果一個法，它的境界是有對的，那麼它也是所緣有對的嗎？答：應該順著後面的句子。也就是說，所緣有對，必定是境界有對，因為心和心所緣境生起時，必定取境。但有境界有對，而不是所緣有對的，比如眼等五根。因為眼等根能夠取境，所以稱為境界有對；因為不緣境，所以不是所緣有對。 依據經部宗的觀點，大德鳩摩羅多（Kumāralāta）作了這樣的解釋。鳩摩羅多（Kumāralāta），這裡的意思是『豪童』。 『在某個地方，心想要生起，被其他事物阻礙而不能生起，應該知道這就是有對。沒有這種情況，就與此相反。』這首偈頌的意思是：
【English Translation】 English version Eye-consciousness, etc., when operating in their respective realms, are said to be 'obstructed' (having resistance). Question: Since realms are resistant (having opposition), why are eye-consciousness, etc., also said to be 'obstructed' when operating in their respective objects of cognition? Is this questioning whether the objects of cognition are also resistant? ('Self' is used to distinguish from 'other,' such as the eye seeing form, the ear hearing sound). Transgressing that which it relies on, it cannot operate on others (Explanation: This is the answer. Transgressing that form, etc., the eye, etc., cannot operate on other sounds, etc., therefore it is called 'obstruction'). Or, 'obstruction' means combination. It refers to the eye, etc., combining and operating in their own realms and their own objects of cognition (Explanation: This explains 'obstruction' from the meaning of combination). Question: If a dharma's realm is resistant, is it also resistant to obstruction? Answer: It should be divided into four categories. The seven consciousness realms (i.e., the seven types of consciousness), a portion of the dharma realm, and all associated dharmas (the forty-six mental factors, called associated dharmas), this is the first category. Because they can grasp objects, they are called resistant to realms; but they are not composed of ultimate particles, so they are not resistant to obstruction. The five sense objects, such as form, are the second category. Because they are composed of ultimate particles, they are called resistant to obstruction; but they cannot grasp objects, so they are not resistant to realms. The five sense organs, such as the eye, are the third category. Because they are composed of ultimate particles, they are called resistant to obstruction; because they can grasp objects, they are also called resistant to realms. A portion of the dharma realm that is not an associated dharma is the fourth category (In the dharma realm, besides mental factors, the remaining attainment, non-attainment, etc., are called non-associated dharmas). Because they are not composed of ultimate particles, they are not resistant to obstruction; because they cannot grasp objects, they are not resistant to realms. Question: If a dharma's realm is resistant, is it also resistant to objects of cognition? Answer: It should follow the latter statement. That is, if it is resistant to objects of cognition, it must be resistant to realms, because when the mind and mental factors arise in relation to an object, they must grasp the object. But there are those that are resistant to realms but not resistant to objects of cognition, such as the five sense organs. Because the eye, etc., can grasp objects, they are called resistant to realms; because they do not cognize objects, they are not resistant to objects of cognition. According to the view of the Sautrāntika school, the great worthy Kumāralāta (Kumāralāta) made this explanation. Kumāralāta (Kumāralāta) here means 'noble child'. 'In a certain place, if the mind wants to arise but is obstructed by other things and cannot arise, it should be known that this is resistance. If there is no such situation, it is the opposite.' The meaning of this verse is:
。如有色處。其心欲生。被他聲礙。心遂不起。心不起時。名為有對。心正生時。即名無對。不同有宗於心生位說名有對。論主意朋鳩摩羅多釋故。論云此是所許 此除色聲八無記餘三種者。三性分別門。此十色中。除色聲二。所餘八種。是無記性無記二字。義屬上句。余謂色聲。是通三性。言三性者。一善。二不善。三無記。若法可讚置白品中。名為善性。若法可毀置黑品中。名為不善性。非可讚毀。名為無記。亦解不能記異熟果。故名無記。眼等八種。不可記為善不善性。是無記攝 若色聲二。從善心力。等起身語表攝。是名為善性。若從不善心力。等起身語表攝。名為不善。從無記心。等起身語表攝。名為無記。及不從心等起。總名無記 言色聲二者。身表是色。語表是聲。言等起者。心王心所。等能引起。由色聲二非自性善惡。約能發心。判成善惡。心若是善。所發身語。亦名為善。心若不善。所發身語。亦名不善。所以身語。名等起善。
從此第四三界分別門。論云已說善等。十八界中。幾欲界系。幾色界系。幾無色界系。頌曰。
欲界系十八 色界系十四 除香味二識 無色系后三
釋曰。欲界所繫。具足十八。色界所繫。唯十四種。除香味境及鼻舌識。除香味者。段食性故。色
【現代漢語翻譯】 現代漢語譯本：如有對顏色的執著，心中生起慾望，但被其他聲音干擾，慾望便不再生起。當慾望不再生起時，這被稱為『有對』（有障礙）。當慾望正要生起時，則稱為『無對』（無障礙）。這與有宗（Sarvāstivāda）在心生起的狀態下才稱為『有對』的觀點不同。這是論主鳩摩羅多（Kumāralāta）的解釋。論中說：『這是所允許的。』 這裡排除色、聲之外的八種無記，出自『三性分別門』。這十種色法中，除了色和聲兩種，其餘八種是無記性。『無記』二字，屬於上一句。『余』指的是色和聲，它們通於三性。所說的三性，一是善，二是不善，三是無記。如果某種法值得讚揚，被歸入白品，就稱為善性；如果某種法應該被譴責，被歸入黑品，就稱為不善性；如果既不值得讚揚也不應該譴責，就稱為無記。也可以解釋為不能記錄異熟果，所以稱為無記。眼等八種，不能被記為善或不善，屬於無記。 如果色和聲兩種，從善心的力量等而起身語表（行為和語言的表達），這就被稱為善性。如果從不善心的力量等而起身語表，這就被稱為不善。從無記心等而起身語表，或者不從心等而起，總稱為無記。 所說的色和聲兩種，身表是色，語表是聲。所說的『等起』，是指心王（主要的心識）和心所（伴隨心識的心理活動）等能夠引起。因為色和聲本身不是自性善或惡，而是根據能發起的心來判斷是善是惡。心如果是善的，所發出的身語也稱為善；心如果不善，所發出的身語也稱為不善。所以身語被稱為『等起善』。 從此進入第四個『三界分別門』。論中說：『已經說了善等。在十八界中，哪些屬於欲界系，哪些屬於色界系，哪些屬於無色界系？』頌文說： 『欲界繫有十八，色界繫有十四，除去香味二識，無色界系后三。』 解釋說：欲界所繫，具足十八界。色界所繫，只有十四種。除去香味境以及鼻識和舌識。除去香味的原因是，它們是段食（需要分段食用的食物）的性質。
【English Translation】 English version: If there is attachment to color, and desire arises in the mind, but it is obstructed by other sounds, the desire then ceases to arise. When the desire does not arise, this is called 'having obstruction' (有對). When the desire is about to arise, it is called 'without obstruction' (無對). This differs from the view of the Sarvāstivāda school, which only calls it 'having obstruction' when the mind is in the state of arising. This is the explanation of the master Kumāralāta (鳩摩羅多). The treatise says: 'This is what is permitted.' Here, the eight types of indeterminate (無記) excluding form (色) and sound (聲) are from the 'Section on Distinguishing the Three Natures'. Among these ten types of form, excluding form and sound, the remaining eight are of indeterminate nature. The words 'indeterminate' belong to the previous sentence. 'Remaining' refers to form and sound, which are common to the three natures. The three natures are: one, good (善); two, unwholesome (不善); and three, indeterminate. If a dharma is worthy of praise and placed in the white category, it is called good nature; if a dharma should be condemned and placed in the black category, it is called unwholesome nature; if it is neither worthy of praise nor should be condemned, it is called indeterminate. It can also be explained as not being able to record the results of different maturation, hence it is called indeterminate. The eight, such as eye, etc., cannot be recorded as good or unwholesome, and belong to the indeterminate. If form and sound arise from the power of a wholesome mind, etc., and are included in bodily and verbal expressions (身語表), this is called wholesome nature. If they arise from the power of an unwholesome mind, etc., and are included in bodily and verbal expressions, this is called unwholesome. If they arise from an indeterminate mind, etc., and are included in bodily and verbal expressions, or do not arise from the mind, etc., they are collectively called indeterminate. The form and sound mentioned, bodily expression is form, and verbal expression is sound. 'Arising from' means that the mind-king (心王, main consciousness) and mental factors (心所, accompanying mental activities), etc., are able to cause. Because form and sound are not inherently good or evil, they are judged as good or evil based on the mind that initiates them. If the mind is good, the bodily and verbal expressions that arise are also called good; if the mind is unwholesome, the bodily and verbal expressions that arise are also called unwholesome. Therefore, bodily and verbal expressions are called 'arising from good'. From this point, we enter the fourth 'Section on Distinguishing the Three Realms'. The treatise says: 'We have already discussed good, etc. Among the eighteen realms, which belong to the desire realm (欲界), which belong to the form realm (色界), and which belong to the formless realm (無色界)?' The verse says: 'The desire realm has eighteen, the form realm has fourteen, excluding the realms of smell and taste and their respective consciousnesses, the formless realm has the last three.' The explanation says: The desire realm has all eighteen realms. The form realm has only fourteen. It excludes the realms of smell (香味境) and taste (香味境) and the nose consciousness (鼻識) and tongue consciousness (舌識). The reason for excluding smell and taste is that they are of the nature of coarse food (段食, food that needs to be consumed in portions).
界無段食。故無香味 除鼻舌識。無所緣故。鼻識緣香。舌識緣味既無香味故。無鼻舌識 無色所繫。唯后三種。所謂意界。意識界。法界 眼等五根。色等五境。此十是色。無色離色。故無此十。無此十故。五識亦無。故論云。依緣無故。五識亦無(五根為依。五境為緣)故唯后三無色界系。
從此第五。有漏無漏分別門。論云。已說界系。十八界中。幾有漏。幾無漏。頌曰。
意法意識通 所餘唯有漏
釋曰。意法意識通者。通有漏無漏二也。謂意及意識。道諦攝者。名為無漏。餘名有漏。法界若是道諦。無為名為無漏餘名有漏(法界有無漏心所法名道諦也)。餘十五界。唯是有漏。道諦無為。所不攝故。
從此第六。有尋有伺門。于中有二。一正分別。二釋妨難。且正分別者。論云。十八界中。幾有尋有伺。幾無尋唯伺。幾無尋無伺。頌曰。
五識唯尋伺 后三三餘無
釋曰眼等五識。有尋有伺。由與尋伺恒共相應。謂眼等五識。有二種因。故與尋伺恒相應也。一行相粗。二外門轉 由此二因。故眼等識。與尋伺俱。其義決定。故說唯言。后三三餘無者。后三謂意法意識。根境識中。各居后故。重言三者。明此三界。皆通三品。三品名三。言三品者。一有尋有伺品。二無
尋唯伺品。三無尋無伺品。故論云。此後三界。皆通三品。意界意識界。及相應法界。除尋與伺(法界中。有四十六心所法。名相應法界。於四十六心所中。除卻尋伺。取餘四十四心所。謂尋伺二種。不通三品。故除之也。今此文中意。明通三品也)。若在欲界初靜慮中。有尋有伺。若在靜慮中間。無尋唯伺。第二靜慮。已上諸地。乃至有頂。無尋無伺(明意界意識界。及四十四相應法界。在諸地中。通三品也)。又論云。法界所攝。非相應法。靜慮中間。伺亦如是(法界中。有十四不相應。及三無為兼無表色。名非相應法。此非相應法及靜慮中間伺。同前第三無尋無伺品。故言亦如是。謂非相應法。不與尋伺相應故。名無尋無伺。其中間禪伺。地法中無尋故。不與尋相應。故名無尋也。伺無第二伺共相應。故名無伺也)。又論云。尋一切時。無尋唯伺。無第二尋故。但伺相應故(尋同前第二品。名無尋唯伺。尋無兩尋同一時起。故無第二尋也。由尋無第二尋故。尋不與尋相應。故尋名無尋。尋得與伺相應。尋名唯伺。請細讀看之也)。又論云。伺在欲界初靜慮中。三品不收。應名何等(此問意。伺非三品收者。伺不與伺相應故。不可言有尋有伺品。伺得與尋相應。故不可言第二無尋唯伺品。及第三無尋無伺品。既非
【現代漢語翻譯】 現代漢語譯本 尋唯伺品。三無尋無伺品。因此，《俱舍論》中說：『此後三界，都通於三品。』意界、意識界，以及相應的法界（法界中有四十六種心所法，稱為相應法界。在這四十六種心所中，除去尋和伺，取其餘四十四種心所。意思是尋和伺這兩種不通於三品，所以要除去。這裡文中意思是說明通於三品）。如果在欲界初禪中，是有尋有伺。如果在禪定中間，是無尋唯伺。第二禪以上的所有禪定，乃至有頂天，都是無尋無伺（說明意界、意識界，以及四十四種相應法界，在各個禪定階段中，都通於三品）。 《俱舍論》又說：『法界所攝的非相應法，以及禪定中間的伺，也是如此。』（法界中有十四種不相應法，以及三種無為法，加上無表色，稱為非相應法。這些非相應法和禪定中間的伺，與前面的第三品無尋無伺品相同，所以說『也是如此』。意思是，非相應法不與尋和伺相應，所以稱為無尋無伺。中間禪的伺，因為該禪定中沒有尋，所以不與尋相應，因此稱為無尋。伺沒有第二個伺共同相應，所以稱為無伺）。 《俱舍論》又說：『尋在任何時候，都是無尋唯伺，因為沒有第二個尋。』（尋與前面的第二品相同，稱為無尋唯伺。尋沒有兩個尋同時生起，所以沒有第二個尋。因為尋沒有第二個尋，所以尋不與尋相應，因此尋稱為無尋。尋可以與伺相應，尋稱為唯伺。請仔細閱讀理解）。 《俱舍論》又說：『伺在欲界初禪中，三品都不包含，應該稱為什麼？』（這裡提問的意思是，伺不被三品所包含。因為伺不與伺相應，所以不能說是『有尋有伺品』。伺可以與尋相應，所以不能說是第二品『無尋唯伺品』，以及第三品『無尋無伺品』。既然不是
【English Translation】 English version The 'Seeking and Examining' Category. The 'Without Seeking, Without Examining' Category. Therefore, the Abhidharmakośabhāṣya states: 'The three realms after this all encompass the three categories.' The mind realm (意界, manodhātu), the consciousness realm (意識界, vijñānadhātu), and the corresponding dharma realm (法界, dharmadhātu) (within the dharma realm, there are forty-six mental factors, called the corresponding dharma realm. Among these forty-six mental factors, remove seeking (尋, vitarka) and examining (伺, vicāra), and take the remaining forty-four mental factors. This means that seeking and examining do not belong to the three categories, so they are removed. The meaning in this text is to explain that they encompass the three categories). If one is in the first dhyana (初禪, prathama-dhyāna) of the desire realm (欲界, kāmadhātu), there is seeking and examining. If one is in the intermediate dhyana (靜慮中間, dhyānāntara), there is no seeking but only examining. In all the dhyanas from the second dhyana (第二禪, dvitīya-dhyāna) upwards, up to the peak of existence (有頂, abhavāgra), there is neither seeking nor examining (this explains that the mind realm, the consciousness realm, and the forty-four corresponding dharma realms all encompass the three categories in the various stages of dhyana). The Abhidharmakośabhāṣya also states: 'The non-corresponding dharmas included in the dharma realm, and the examining in the intermediate dhyana, are also like this.' (Within the dharma realm, there are fourteen non-corresponding dharmas, and three unconditioned dharmas, plus non-revealing form, called non-corresponding dharmas. These non-corresponding dharmas and the examining in the intermediate dhyana are the same as the previous third category, the 'Without Seeking, Without Examining' category, so it is said 'also like this.' This means that non-corresponding dharmas do not correspond with seeking and examining, so they are called 'without seeking, without examining.' The examining in the intermediate dhyana, because there is no seeking in that dhyana, does not correspond with seeking, so it is called 'without seeking.' Examining does not have a second examining co-arising, so it is called 'without examining'). The Abhidharmakośabhāṣya also states: 'Seeking is always 'without seeking, only examining,' because there is no second seeking.' (Seeking is the same as the previous second category, called 'without seeking, only examining.' Seeking does not have two seekings arising at the same time, so there is no second seeking. Because seeking does not have a second seeking, seeking does not correspond with seeking, so seeking is called 'without seeking.' Seeking can correspond with examining, so seeking is called 'only examining.' Please read and understand carefully). The Abhidharmakośabhāṣya also states: 'Examining in the first dhyana of the desire realm is not included in the three categories, what should it be called?' (The meaning of this question is that examining is not included in the three categories. Because examining does not correspond with examining, it cannot be said to be the 'With Seeking, With Examining' category. Examining can correspond with seeking, so it cannot be said to be the second category, the 'Without Seeking, Only Examining' category, or the third category, the 'Without Seeking, Without Examining' category. Since it is not
三品。應名何等)此應名曰無伺唯尋。無第二伺故。但與尋相應故(此文答前問也。伺無第二伺共相應故。名為無伺。與尋相應故。名唯尋也)。由此故。言有尋有伺地有四品法(由此者。由有第四無伺唯尋品也。有尋有伺地者。欲界初禪是也)。一有尋有伺。謂除尋伺。余相應法(余相應法者。餘四十四心所法也)。二無尋唯伺。謂即是尋。三無尋無伺。謂即一切非相應法(非相應法者。法界中。有十四不相應。三無為法。及無表色也)。四無伺唯尋。謂即是伺。言余無者。餘十色界。無尋無伺。常與尋伺。不相應故。
從此第二。釋妨難。論問起云。若五識身。有尋有伺。如何得說無分別耶。頌曰。
說五無分別 由計度隨念 以意地散慧 意諸念為體
釋曰。上兩句釋難。下兩句出體。傳說分別。略有三種。一自性分別。二計度分別。三隨念分別。由五識身雖有自性而無餘二。論云。如一足馬名為無足。是故經中。說無分別 自性分別者。體唯是尋。後心所中。自當辨釋 以意地散慧者。出計度分別體。散謂非定。簡定中慧。意識相應。簡五識心。故。第六識相應散慧。名為計度分別 意諸念為體者。出隨念分別體。若定若散。意識相應諸念。名為隨念分別(念通定散。故名為諸)。
【現代漢語翻譯】 現代漢語譯本 三品，應名為何？) 此應名為『無伺唯尋』。無第二伺故，但與尋相應故 (此文回答前面的問題。伺沒有第二個伺共同相應，所以名為『無伺』。與尋相應，所以名為『唯尋』)。由此，才說『有尋有伺地』有四品法 (由此者，由於有第四種『無伺唯尋』品。『有尋有伺地』，指欲界和初禪)。一、『有尋有伺』，指除了尋和伺之外，其餘的相應法 (其餘相應法，指其餘四十四種心所法)。二、『無尋唯伺』，指就是尋本身。三、『無尋無伺』，指就是一切非相應法 (非相應法，指法界中，有十四種不相應法，三種無為法，以及無表色)。四、『無伺唯尋』，指就是伺本身。說『其餘無』，指其餘十種**，『無尋無伺』，常常與尋和伺不相應。
從此第二部分，解釋妨難。論中提問：『如果五識身有尋有伺，如何能說沒有分別呢？』頌文說：
『說五無分別，由計度隨念，以意地散慧，意諸念為體。』
解釋：上面兩句解釋妨難，下面兩句說明本體。傳說分別，大致有三種：一、自性分別，二、計度分別，三、隨念分別。因為五識身雖然有自性分別，卻沒有其餘兩種，論中說：『如同一隻腳的馬被稱為無足。』所以經中說沒有分別。自性分別，本體只是尋，在後面的心所中會詳細辨析。『以意地散慧』，說明計度分別的本體。『散』指非禪定，排除禪定中的智慧。與意識相應，排除五識心。所以，第六識相應的散慧，稱為計度分別。『意諸念為體』，說明隨念分別的本體。無論是禪定還是散亂，與意識相應的各種念頭，稱為隨念分別 (念通於禪定和散亂，所以稱為『諸』)。
【English Translation】 English version The three categories. What should they be called?) This should be called 'No Examination Only Initial Application'. Because there is no second Examination, but only corresponds to Initial Application (This passage answers the previous question. Examination has no second Examination corresponding to it, so it is called 'No Examination'. Corresponding to Initial Application, it is called 'Only Initial Application'). Therefore, it is said that the 'Ground of Initial Application and Examination' has four categories of dharmas (The 'therefore' refers to the existence of the fourth category, 'No Examination Only Initial Application'. The 'Ground of Initial Application and Examination' refers to the Desire Realm and the First Dhyana). First, 'Initial Application and Examination', refers to the remaining corresponding dharmas besides Initial Application and Examination (The remaining corresponding dharmas refer to the remaining forty-four mental factors). Second, 'No Initial Application Only Examination', refers to Initial Application itself. Third, 'No Initial Application No Examination', refers to all non-corresponding dharmas (Non-corresponding dharmas refer to the fourteen non-corresponding dharmas in the Dharma Realm, the three unconditioned dharmas, and non-revealing form). Fourth, 'No Examination Only Initial Application', refers to Examination itself. Saying 'the rest are not', refers to the remaining ten **, 'No Initial Application No Examination', which are often not corresponding to Initial Application and Examination.
From this second part, explaining the obstacles and difficulties. The treatise asks: 'If the five consciousnesses have Initial Application and Examination, how can it be said that they have no discrimination?' The verse says:
'Saying the five have no discrimination, due to conceptualization and recollection, with discursive wisdom in the mind ground, the various thoughts of the mind as the substance.'
Explanation: The first two lines explain the difficulties, and the last two lines explain the substance. It is said that there are roughly three types of discrimination: first, self-nature discrimination; second, conceptual discrimination; and third, recollection discrimination. Because the five consciousnesses, although having self-nature discrimination, do not have the other two, the treatise says: 'Like a horse with one foot is called footless.' Therefore, the sutra says there is no discrimination. Self-nature discrimination, the substance is only Initial Application, which will be analyzed in detail in the later mental factors. 'With discursive wisdom in the mind ground', explains the substance of conceptual discrimination. 'Discursive' means non-meditative, excluding the wisdom in meditation. Corresponding to consciousness, excluding the five consciousnesses. Therefore, the discursive wisdom corresponding to the sixth consciousness is called conceptual discrimination. 'The various thoughts of the mind as the substance', explains the substance of recollection discrimination. Whether in meditation or distraction, the various thoughts corresponding to consciousness are called recollection discrimination (Thoughts encompass both meditation and distraction, so it is called 'various').
此下第七。有所緣無所緣門。第八有執受無執受門。論問起云。十八界中幾有所緣。幾無所緣。幾有執受。幾無執受。頌曰。
七心法界半 有所緣余無 前八界及聲 無執受餘二
釋曰。初兩句者。答第七問。下兩句者。答第八問。七心者。六識意界也。法界半者。於法界中。有四品法。今唯心所法。取非全故。名為半也。此七心界。及法界半。為有所緣。緣謂攀緣。心心所法名為能緣。境名所緣。有彼所緣。名有所緣 余無者。余謂十色界。及法界所攝非相應法。不能緣境。名無所緣。前八界及聲無執受者。前謂取前七心界。及法界全。此八及聲。總成九界。名無執受。餘二者。余謂所餘。謂眼等五根。色香味觸。此之九界。各通二義。一有執受。二無執受。有眼等五根住現在世。名有執受。過去未來名無執受。色香味觸住現在世。與五根不相離者。名有執受。若在現在。不與根合。及在身外。並過去未來法。名無執受(解云。色香味觸。總有三類。名。無執受。一不與根合。謂發毛等。二在身外。謂非情中地水等。三過去未來者也)。
論云。有執受者。心心所法。共所執持。攝為依處。名有執受。損益展轉。更相隨故(由眼等五根。彼心心所攝。為所依處。若扶根四境攝。為依
【現代漢語翻譯】 現代漢語譯本 接下來是第七個問題：關於有緣和無緣之門。第八個問題：關於有執受和無執受之門。《論》中提出的問題是：在十八界中，哪些是有所緣的？哪些是無所緣的？哪些是有執受的？哪些是無執受的？頌文說： 『七心法界半，有所緣余無；前八界及聲，無執受餘二。』 解釋說：前兩句回答第七個問題，后兩句回答第八個問題。『七心』指的是六識（liùshì）和意界（yìjiè）。『法界半』指的是在法界（fǎjiè）中，有四品法，現在只取心所法（xīnsuǒfǎ），不是全部，所以稱為『半』。這七心界和法界的一半，是有所緣的。『緣』指的是攀緣，心和心所法被稱為能緣，境被稱為所緣。具有所緣的，稱為有所緣。『余無』指的是其餘的，也就是十色界（shísèjiè），以及法界所包含的非相應法（fēixiāngyìngfǎ），不能緣境，稱為無所緣。『前八界及聲無執受』指的是前面的七心界和法界全部，這八界加上聲界（shēngjiè），總共九界，稱為無執受。『餘二』指的是其餘的，也就是眼等五根（yǎnděngwǔgēn），以及色（sè）、香（xiāng）、味（wèi）、觸（chù）四境。這九界各自包含兩種含義：一是有執受，二是無執受。眼等五根存在於現在世，稱為有執受；存在於過去世和未來世，稱為無執受。色香味觸存在於現在世，與五根不相分離的，稱為有執受；如果在現在世，不與根結合，以及存在於身外，或者存在於過去世和未來世的法，稱為無執受。（解釋說：色香味觸總共有三類，稱為無執受：一是不與根結合的，比如頭髮等；二是在身外的，比如非情中的地水等；三是過去和未來的。） 《論》中說：『有執受』指的是心和心所法共同執持，攝為依處，稱為有執受。因為損益展轉，互相隨順。（由於眼等五根，被心和心所攝為所依之處，如果扶根四境攝為依
【English Translation】 English version Hereafter is the seventh question: the gate of what is with object and what is without object. The eighth question: the gate of what is with appropriation and what is without appropriation. The question raised in the Treatise is: Among the eighteen realms, which are with object? Which are without object? Which are with appropriation? Which are without appropriation? The verse says: 'Seven mind realms and half of the Dharma realm are with object, the rest are without; the first eight realms and sound are without appropriation, the remaining two are.' The explanation says: The first two lines answer the seventh question, and the last two lines answer the eighth question. 'Seven minds' refers to the six consciousnesses (liùshì) and the mind realm (yìjiè). 'Half of the Dharma realm' refers to that within the Dharma realm (fǎjiè), there are four categories of dharmas, and now only the mental factors (xīnsuǒfǎ) are taken, not all of them, so it is called 'half'. These seven mind realms and half of the Dharma realm are with object. 'Object' refers to clinging, the mind and mental factors are called the 'able-clinger', and the object is called the 'clung-to'. Having a clung-to is called 'with object'. 'The rest are without' refers to the remaining, which are the ten sense-object realms (shísèjiè), and the non-associated dharmas (fēixiāngyìngfǎ) included in the Dharma realm, which cannot cling to objects, and are called 'without object'. 'The first eight realms and sound are without appropriation' refers to the preceding seven mind realms and the entire Dharma realm, these eight realms plus the sound realm (shēngjiè), totaling nine realms, are called 'without appropriation'. 'The remaining two' refers to the remaining, which are the five sense organs (yǎnděngwǔgēn), and the four sense objects: form (sè), smell (xiāng), taste (wèi), and touch (chù). These nine realms each contain two meanings: one is with appropriation, and the other is without appropriation. The five sense organs existing in the present world are called 'with appropriation'; existing in the past and future worlds are called 'without appropriation'. Form, smell, taste, and touch existing in the present world, which are inseparable from the five sense organs, are called 'with appropriation'; if in the present world, they are not combined with the organs, and exist outside the body, or exist in the past and future dharmas, they are called 'without appropriation'. (The explanation says: Form, smell, taste, and touch have three categories in total, called 'without appropriation': one is not combined with the organs, such as hair; two is outside the body, such as earth and water in non-sentient beings; and three is the past and future.) The Treatise says: 'With appropriation' refers to the mind and mental factors jointly holding, gathering as a basis, called 'with appropriation'. Because of gain and loss, turning and following each other. (Because the five sense organs, etc., are taken by the mind and mental factors as the place of reliance, if supporting the root, the four realms are taken as the basis
處故。眼等九界。有心心所執受故。有彼執受。名有執受。由執受故。眼等與心損益相隨。心有喜樂身亦益也。心若苦惱身亦損也)。
從此第九大種所造門。第十積集非積集門。論問起云。十八界中。幾大種性。幾所造性。幾可積集性。幾非可積集性。頌曰。
觸界中有二 餘九色所造 法一分亦然 十色可積集
釋曰。上三句答第九問。下一句答第十問。觸界中有二者。觸謂身所覺。觸通二種。一謂大種。地水火風。二所造。滑澀等七 餘九色所造者。余謂所餘眼等五根。色等四境。唯除觸也。此九色界。唯所造性。法一分亦然者。法界一分。無表業色。同前九界。亦唯所造。故言亦然。法界中有四分法。一相應法。二不相應法。三無表色。四無為法。今唯取無表。故言一分也 十色可積集者。五根五境名為十色。極微所成。名可積集。義準餘八。非可積集。非極微故。
從此已下。第十一能斫所斫門。第十二能燒所燒門。第十三能稱所稱門。論問起云。十八界中幾能斫。幾所斫。幾能燒。幾所燒。幾能稱。幾所稱。頌曰。
謂唯外四界 能斫及所斫 亦所燒能稱 能燒所稱諍
釋曰。上兩句者。色香味觸。名外四界。此即名為能斫所斫。四塵成斧。名為能斫。四
【現代漢語翻譯】 現代漢語譯本： 處故（chù gù）。眼等九界（yǎn děng jiǔ jiè）：有心和心所（xīn hé xīn suǒ）執受的緣故，有彼執受，名為有執受。由於執受的緣故，眼等與心損益互相隨順。心有喜樂，身體也受益；心若苦惱，身體也受損。
從此開始是第九大種所造門（dì jiǔ dà zhǒng suǒ zào mén），第十積集非積集門（dì shí jī jí fēi jī jí mén）。論中提問說：十八界（shí bā jiè）中，幾者是大種性（dà zhǒng xìng），幾者是所造性（suǒ zào xìng），幾者是可積集性（kě jī jí xìng），幾者是非可積集性（fēi kě jī jí xìng）？頌文說：
『觸界中有二，餘九色所造，法一分亦然，十色可積集。』
解釋說：上面三句回答第九個問題，下面一句回答第十個問題。『觸界中有二』，觸是指身體所覺知的，觸通兩種：一是大種，即地、水、火、風；二是所造，即滑、澀等七種。『餘九色所造者』，余是指剩餘的眼等五根（yǎn děng wǔ gēn），色等四境（sè děng sì jìng），唯獨除了觸。這九者，唯有所造性。『法一分亦然者』，法界（fǎ jiè）中的一部分，即無表業色（wú biǎo yè sè），與前面的九界相同，也唯有所造。所以說『亦然』。法界中有四分法：一、相應法（xiāng yìng fǎ）；二、不相應法（bù xiāng yìng fǎ）；三、無表色；四、無為法（wú wéi fǎ）。現在只取無表色，所以說『一分』。『十色可積集者』，五根和五境名為十色，由極微（jí wēi）所成，名為可積集。由此義類推，其餘八者，非可積集，因為不是極微所成。
從此以下，是第十一能斫所斫門（dì shí yī néng zhuó suǒ zhuó mén），第十二能燒所燒門（dì shí èr néng shāo suǒ shāo mén），第十三能稱所稱門（dì shí sān néng chēng suǒ chēng mén）。論中提問說：十八界中，幾者能斫（néng zhuó），幾者所斫（suǒ zhuó），幾者能燒（néng shāo），幾者所燒（suǒ shāo），幾者能稱（néng chēng），幾者所稱（suǒ chēng）？頌文說：
『謂唯外四界，能斫及所斫，亦所燒能稱，能燒所稱諍。』
解釋說：上面兩句，色、香、味、觸，名為外四界（wài sì jiè），這就是能斫和所斫。四塵（sì chén）構成斧頭，名為能斫。四
【English Translation】 English version: Chù gù. The nine realms such as the eye (yǎn děng jiǔ jiè): Because they are grasped by the mind and mental factors (xīn hé xīn suǒ), there is that grasping, which is called 'having grasping'. Because of this grasping, the eye and other senses mutually follow the mind in terms of benefit and harm. If the mind has joy and happiness, the body also benefits; if the mind is suffering, the body also suffers.
From here begins the ninth gate of what is created by the great elements (dì jiǔ dà zhǒng suǒ zào mén), and the tenth gate of accumulation and non-accumulation (dì shí jī jí fēi jī jí mén). The treatise asks: Among the eighteen realms (shí bā jiè), how many are of the nature of great elements (dà zhǒng xìng), how many are of the nature of what is created (suǒ zào xìng), how many are of the nature of being able to be accumulated (kě jī jí xìng), and how many are of the nature of not being able to be accumulated (fēi kě jī jí xìng)? The verse says:
'In the touch realm, there are two; the remaining nine are created by form; one part of the dharma is also like that; the ten forms can be accumulated.'
The explanation says: The above three lines answer the ninth question, and the line below answers the tenth question. 'In the touch realm, there are two': Touch refers to what is perceived by the body. Touch encompasses two types: first, the great elements, namely earth, water, fire, and wind; second, what is created, namely smoothness, roughness, and the other seven. 'The remaining nine are created by form': 'Remaining' refers to the remaining five sense organs such as the eye (yǎn děng wǔ gēn), and the four sense objects such as form (sè děng sì jìng), except for touch. These nine are only of the nature of what is created. 'One part of the dharma is also like that': One part of the dharma realm (fǎ jiè), namely non-manifest karmic form (wú biǎo yè sè), is the same as the previous nine realms, and is also only what is created. Therefore, it is said 'also like that'. In the dharma realm, there are four parts of dharma: first, corresponding dharma (xiāng yìng fǎ); second, non-corresponding dharma (bù xiāng yìng fǎ); third, non-manifest form; fourth, unconditioned dharma (wú wéi fǎ). Now, only non-manifest form is taken, so it is said 'one part'. 'The ten forms can be accumulated': The five sense organs and the five sense objects are called the ten forms, which are composed of ultimate particles (jí wēi), and are called able to be accumulated. By this meaning, it can be inferred that the remaining eight are not able to be accumulated, because they are not composed of ultimate particles.
From here onwards are the eleventh gate of what can chop and what is chopped (dì shí yī néng zhuó suǒ zhuó mén), the twelfth gate of what can burn and what is burned (dì shí èr néng shāo suǒ shāo mén), and the thirteenth gate of what can weigh and what is weighed (dì shí sān néng chēng suǒ chēng mén). The treatise asks: Among the eighteen realms, how many can chop (néng zhuó), how many are chopped (suǒ zhuó), how many can burn (néng shāo), how many are burned (suǒ shāo), how many can weigh (néng chēng), and how many are weighed (suǒ chēng)? The verse says:
'It is said that only the four external realms can chop and are chopped, and are also burned and can weigh; what can burn and what is weighed are disputed.'
The explanation says: The above two lines, form, smell, taste, and touch, are called the four external realms (wài sì jiè), and these are what can chop and what is chopped. The four dusts (sì chén) form an axe, which is called what can chop. The four
塵成薪等。名為所斫也。問何法名斫。答薪等色聚。相逼續生。斧等分隔。令各續起。此法名斫 亦所燒能稱者。如外四塵名能斫所斫。所燒能稱其體亦然也。能燒所稱諍者。諍謂諍論。能燒所稱兩解不同。名為諍論。謂或有說。能燒所稱體亦如前。唯外四界 或復有說。唯有火界。可名能燒。所稱唯重。重者所造觸中重觸也。
從此第十四。五類分別門。論問起云。十八界中幾異熟生。幾所長養。幾等流性。幾有實事。幾一剎那。頌曰。
內五有熟養 聲無異熟生 八無礙等流 亦異熟生性 餘三實唯法 剎那唯后三
釋曰。內五有熟養者。眼等五根。唯通二類。有異熟生及所長養。業所感得。名異熟生 于現在世。因飲食等。長小令大。養瘦令肥。名所長養 眼等五根。體非無為。不名有實。又非苦忍初心。不名一剎那。問眼等五根。同類因生。有等流性。何故不言通等流耶。答五類明義。體各不同。互不相攝。若眼等五根。異熟生攝。不盡者方立長養攝。若此二類攝不盡者。方立等流。今此二類攝根總盡。其眼等五根。離二類外更無別有眼等根性故。不立等流。雖眼等內亦有等流。離異熟性及所長養。無別性故。所以不說 異熟生義。論有四解 一云異熟因所生。名異熟生。如牛所
【現代漢語翻譯】 現代漢語譯本 塵土、木柴等，被稱為『所斫』（被砍伐的對象）。問：什麼法被稱為『斫』（砍伐）？答：木柴等色聚（物質的集合），互相逼近連續產生，斧頭等工具分隔它們，使它們各自連續生起，這種法被稱為『斫』。也是被燒和能稱量的東西。例如外在的四大（地、水、火、風）塵土被稱為能斫和所斫。被燒和能稱量的東西，它們的本體也是這樣。能燒和所稱之間存在爭議，『諍』（爭）是指諍論。能燒和所稱的兩種解釋不同，被稱為諍論。有人說，能燒和所稱的本體也像前面一樣，只有外在的四大。或者又有人說，只有火界可以被稱為能燒，所稱的只有重，重是指所造觸中的重觸。
從此第十四品，五類分別門。論中提問說：『十八界（眼界、耳界、鼻界、舌界、身界、意界、色界、聲界、香界、味界、觸界、法界、眼識界、耳識界、鼻識界、舌識界、身識界、意識界）中，哪些是異熟生（由業力成熟而生），哪些是所長養（通過滋養而增長），哪些是等流性（與因相似的性質），哪些是有實事（真實存在的事物），哪些是一剎那（極短的時間）？』頌文說：
『內五有熟養，聲無異熟生，八無礙等流，亦異熟生性，餘三實唯法，剎那唯后三。』
解釋說：『內五有熟養』，眼等五根（眼根、耳根、鼻根、舌根、身根），只通于兩類：有異熟生和所長養。由業力感得，稱為異熟生。在現在世，因為飲食等，使小變大，使瘦變肥，稱為所長養。眼等五根，本體不是無為法，不稱為有實。又不是苦忍（忍受痛苦）的初心，不稱為一剎那。問：眼等五根，由同類因產生，具有等流性，為什麼不說通於等流呢？答：五類明義，本體各不相同，互相不攝屬。如果眼等五根，被異熟生所攝，沒有完全包含的，才設立長養來攝屬。如果這兩類攝屬不完全包含的，才設立等流。現在這兩類攝屬已經完全包含眼等五根，離開這兩類之外，沒有別的眼等根性，所以不設立等流。雖然眼等內也有等流，但離開異熟性和所長養，沒有別的性質，所以不說。異熟生的含義，論中有四種解釋：一種說法是，由異熟因所生，稱為異熟生，例如牛所……
【English Translation】 English version 'Dust, firewood, etc., are called 'what is chopped' (the object being chopped). Question: What dharma (law/phenomenon) is called 'chopping'? Answer: Aggregates of form (rupa-skandha) such as firewood, etc., closely and continuously arise, and tools such as axes separate them, causing them to arise continuously and individually. This dharma is called 'chopping'. Also, things that are burned and can be weighed. For example, the external four elements (earth, water, fire, wind) of dust are called what can chop and what is chopped. The substance of what is burned and can be weighed is also like this. There is dispute between what can burn and what is weighed. 'Dispute' (爭) refers to argument. The two different interpretations of what can burn and what is weighed are called dispute. Some say that the substance of what can burn and what is weighed is also like before, only the external four elements. Or others say that only the fire element can be called what can burn, and what is weighed is only heaviness. Heaviness refers to the heavy touch among the touched that are created.'
From this fourteenth chapter, the Five Categories Differentiation Gate. The treatise asks: 'Among the eighteen realms (ayatana) (eye realm, ear realm, nose realm, tongue realm, body realm, mind realm, form realm, sound realm, smell realm, taste realm, touch realm, dharma realm, eye consciousness realm, ear consciousness realm, nose consciousness realm, tongue consciousness realm, body consciousness realm, mind consciousness realm), which are vipaka-born (resulting from the maturation of karma), which are nourished (grown through nourishment), which are of the nature of equiflow (having qualities similar to their cause), which are real entities (existing as real things), and which are momentary (lasting for an instant)?' The verse says:
'The inner five have maturation and nourishment, sound is not vipaka-born, the eight unobstructed are equiflow, also of vipaka-born nature, the remaining three are real only in dharma, momentary only in the latter three.'
The explanation says: 'The inner five have maturation and nourishment,' the five roots (indriya) such as the eye, etc. (eye-indriya, ear-indriya, nose-indriya, tongue-indriya, body-indriya), only pass through two categories: having vipaka-born and what is nourished. What is obtained through the influence of karma is called vipaka-born. In the present world, because of food and drink, etc., making small things become big, making thin things become fat, is called what is nourished. The substance of the five roots such as the eye, etc., is not unconditioned (asamskrta), and is not called real. Also, it is not the initial mind of suffering endurance (duhkha-ksanti), and is not called momentary. Question: The five roots such as the eye, etc., are produced by similar causes and have the nature of equiflow, why not say that they pass through equiflow? Answer: The five categories clarify the meaning, the substances are different, and they do not belong to each other. If the five roots such as the eye, etc., are included in vipaka-born, and are not completely included, then nourishment is established to include them. If these two categories do not completely include them, then equiflow is established. Now these two categories have completely included the roots such as the eye, etc. Apart from these two categories, there is no other nature of the roots such as the eye, etc., so equiflow is not established. Although there is also equiflow within the eye, etc., apart from vipaka-born and what is nourished, there is no other nature, so it is not said. Regarding the meaning of vipaka-born, there are four explanations in the treatise: One explanation is that what is born from the cause of vipaka is called vipaka-born, such as the cow that...
駕車名言牛車。略去中言故作如是說。此解異熟。或屬因或屬果。若屬因者。異熟即因。名異熟因。持業釋也。若屬果者。異熟之因。名異熟因。依主釋也。若言異熟生。唯依主釋。謂異熟因所生名異熟生。略去因所二字。但言異熟生。如言牛車略去所駕二字也 第二解云。或所造業。至得果時。變而能熟。故名異熟。果從彼生。名異熟生。謂所造業。未至得果。起取果用。至得果時。起與果用。此與果用。與前取果用異故。名之為變。變即是異。是能熟故。名異熟。異即是熟。故名異熟。持業釋也。果從彼生。名異熟生。異熟之生。依主釋也。此解意。異熟在因。生屬果也 第三解云。彼所得果。與因別類。而是所熟故名異熟。此解意。果是無記。因是善惡。故言與因別類。名之為異。復是所熟。異熟即生。持業釋也 第四解云。或於因上。假立果名(此解意。果名異熟。同第二解。因非異熟。而今因名異熟者。此于因上立果名故。因名異熟。有異熟故。是有財釋也。果從異熟因生名異熟生。異熟之生依主釋也)所長養者。且能長養。有其四種。一則飲食。二者資助如涂洗也。三睡眠。四等持。此四勝緣。資益五根。長小令大。養瘦令肥。名所長養。能長養通三性。所長養唯無記。今五類門。取所長養也 聲無異熟
【現代漢語翻譯】 現代漢語譯本： 駕車名言牛車（比喻）。省略中間的『所駕』二字，所以這樣說。這裡解釋的是『異熟』（Vipāka，指善惡業所感的果報）。或者屬於因，或者屬於果。如果屬於因，『異熟』就是因，名為『異熟因』，這是持業釋（ Karmadhāraya，一種複合詞的構成方式）。如果屬於果，『異熟』的因，名為『異熟因』，這是依主釋（Tatpurusa，另一種複合詞的構成方式）。如果說『異熟生』，只依依主釋，意思是『異熟因』所生，名為『異熟生』，省略『因所』二字，只說『異熟生』，就像說『牛車』省略『所駕』二字一樣。
第二種解釋說，或者所造的業，到得果報的時候，轉變而能夠成熟，所以名為『異熟』。果從它而生，名為『異熟生』。意思是所造的業，未到得果報時，起『取果』的作用，到得果報時，起『與果』的作用。這個『與果』的作用，與之前的『取果』的作用不同，所以稱之為『變』。『變』就是『異』，是能夠成熟的，所以名為『異熟』。『異』就是『熟』，所以名為『異熟』，這是持業釋。果從它而生，名為『異熟生』，『異熟』的生，是依主釋。這種解釋的意思是，『異熟』在因上，『生』屬於果。
第三種解釋說，它所得到的果，與因不同類別，而是所成熟的，所以名為『異熟』。這種解釋的意思是，果是無記（avyākrta，非善非惡），因是善惡，所以說與因不同類別，名為『異』，又是所成熟的，『異熟』就是『生』，這是持業釋。
第四種解釋說，或者在因上，假立果的名字（這種解釋的意思是，果的名字是『異熟』，同第二種解釋。因不是『異熟』，而現在因名為『異熟』，這是在因上立果的名字，所以因名為『異熟』，因為有『異熟』的緣故，這是有財釋（Bahu-vrihi，一種複合詞的構成方式）。果從『異熟因』生，名為『異熟生』，『異熟』的生是依主釋）。所長養的，且能夠長養，有四種：一是飲食，二是資助，如涂香沐浴，三是睡眠，四是等持（samāhita，禪定）。這四種殊勝的因緣，資助利益五根（五種感覺器官），使小的長大，使瘦的肥胖，名為『所長養』。能長養通於三性（善、惡、無記），所長養唯是無記。現在五類門中，取『所長養』。
聲音沒有異熟。
【English Translation】 English version: 'Driving a cart' is a famous saying, like 'ox cart' (an analogy). The words 'being driven' are omitted, hence the saying. This explains 'Vipāka' (異熟, the fruition of good or bad karma). It either belongs to the cause or the effect. If it belongs to the cause, 'Vipāka' is the cause, named 'Vipāka-hetu' (異熟因, the cause of Vipāka), which is a Karmadhāraya (持業釋, appositional compound). If it belongs to the effect, the cause of 'Vipāka' is named 'Vipāka-hetu', which is a Tatpurusa (依主釋, dependent determinative compound). If we say 'Vipāka-ja' (異熟生, born of Vipāka), it only relies on Tatpurusa, meaning what is born from 'Vipāka-hetu' is named 'Vipāka-ja', omitting the words 'hetu-ja' (因所, caused by the cause), only saying 'Vipāka-ja', just like saying 'ox cart' omitting the words 'being driven'.
The second explanation says, or the karma created, when it comes to fruition, transforms and is able to ripen, so it is named 'Vipāka'. The effect arises from it, named 'Vipāka-ja'. It means the karma created, before reaching fruition, has the function of 'taking the effect', and when it reaches fruition, it has the function of 'giving the effect'. This function of 'giving the effect' is different from the previous function of 'taking the effect', so it is called 'transformation'. 'Transformation' is 'different', it is able to ripen, so it is named 'Vipāka'. 'Different' is 'ripe', so it is named 'Vipāka', which is a Karmadhāraya. The effect arises from it, named 'Vipāka-ja', the arising of 'Vipāka' is a Tatpurusa. The meaning of this explanation is that 'Vipāka' is on the cause, and 'arising' belongs to the effect.
The third explanation says, the effect obtained from it is of a different category from the cause, but it is what is ripened, so it is named 'Vipāka'. The meaning of this explanation is that the effect is avyākrta (無記, neither good nor bad), and the cause is good or bad, so it is said to be of a different category from the cause, named 'different', and it is what is ripened, 'Vipāka' is 'arising', which is a Karmadhāraya.
The fourth explanation says, or on the cause, a name of the effect is falsely established (the meaning of this explanation is that the name of the effect is 'Vipāka', the same as the second explanation. The cause is not 'Vipāka', but now the cause is named 'Vipāka', this is establishing the name of the effect on the cause, so the cause is named 'Vipāka', because there is 'Vipāka', this is a Bahu-vrihi (有財釋, possessive compound). The effect arises from 'Vipāka-hetu', named 'Vipāka-ja', the arising of 'Vipāka' is a Tatpurusa). What is nourished, and is able to nourish, there are four kinds: first is food, second is assistance, such as applying fragrance and bathing, third is sleep, fourth is samāhita (等持, meditative concentration). These four excellent conditions, assist and benefit the five roots (五根, five sense organs), making the small grow big, making the thin fat, named 'what is nourished'. What is able to nourish is common to the three natures (good, bad, and neutral), what is nourished is only neutral. Now, in the five categories, we take 'what is nourished'.
Sound has no Vipāka.
生者。聲有二類。一則等流。二所長養。無異熟生者。夫異熟色。任運而起。聲隨欲轉。有間斷故。無異熟生 八無礙等流亦異熟生性者。七心法界。無積集故。名八無礙。此有等流異熟生性。若從同類遍行因生。名等流性。從異熟因所引生者。名異熟生。非積集。故無所長養 餘三者。余謂餘四色香味觸 此四是前眼等五根。及八無礙外。名之為余。此之餘四。通三類也。有異熟因。有所長養。有等流性 實唯法者。無為名實。非四相遷。體堅實故。此法界攝。故唯法界。獨名有實。剎那唯后三者。意法意識名為后三。唯此三界。有一剎那。謂見道初心。苦法忍品。唯有此一剎那心。究竟不從同類因生。非等流故。名一剎那。余有為法。無非等流。苦忍相應心。名意界意識界也。望后名意。望前名意識也。受等俱起法。名為法界。
從此下第十五。得成就門。依薩婆多宗。若得至生相名得。若得至現在名成就。成就時不名得。得時不名成就 言生相者。在未來世也。論云。如是已說異熟生等。今應思擇。若有眼界。先不成就。今得成就。亦眼識耶。若眼識界。先不成就。今得成就。亦眼界耶。如是等問。今應略答。頌曰。
眼與眼識界 獨俱得非等
釋曰。眼與眼識。四句分別。獨俱得非等者。
【現代漢語翻譯】 現代漢語譯本 『生者』（jiva）。聲音有兩類：一類是『等流』（nisyanda），另一類是『所長養』（posa）。沒有『異熟生』（vipakaja）的聲音。因為『異熟色』（vipaka-rupa）是自然而然產生的，而聲音是隨慾望而轉變的，有間斷的緣故，所以沒有『異熟生』的聲音。『八無礙』（asta-avaranani）的『等流』也是『異熟生性』（vipaka-svabhava）的。七種『心法界』（citta-dhatu），因為沒有積集，所以稱為『八無礙』。這『八無礙』具有『等流』和『異熟生性』。如果從同類『遍行因』（sarvatraga-hetu）所生，就稱為『等流性』；如果從『異熟因』（vipaka-hetu）所引導而生，就稱為『異熟生』。因為不是積集而來，所以沒有『所長養』。 其餘三種，是指其餘的四種，即色、香、味、觸。這四種是除了前面的眼等五根和『八無礙』之外的。這其餘的四種，貫通三類。有『異熟因』，有『所長養』，有『等流性』。 『實唯法』（vastu-dharma），『無為』（asamskrta）名為『實』，因為它不隨四相（生、住、異、滅）遷流，體性堅實。此屬於『法界』（dharma-dhatu）所攝，所以唯有『法界』才能被稱為『有實』。 『剎那唯后三者』，意界（mano-dhatu）、法界（dharma-dhatu）、意識界（mano-vijnana-dhatu）稱為『后三』。只有這三界，有一剎那。指的是見道（darshana-marga）的初心，苦法忍品（duhkha-dharma-ksanti）。只有這一剎那的心，究竟不是從同類因所生，不是『等流』的緣故，所以稱為『一剎那』。其餘的有為法（samskrta-dharma），沒有不是『等流』的。與苦忍（duhkha-ksanti）相應的心，稱為『意界』、『意識界』。相對於後面的來說，稱為『意』；相對於前面的來說，稱為『意識』。與受等（vedana）同時生起的法，稱為『法界』。 從這裡開始是第十五，『得成就門』（prapti-siddhi-dvara）。依據『薩婆多宗』（Sarvastivada），如果得到至『生相』（utpada-laksana）稱為『得』（prapti），如果得到至現在（vartamana）稱為『成就』（siddhi）。成就的時候不稱為『得』，得到的時候不稱為『成就』。 所說的『生相』，是在未來世（anagata-adhvan）。論中說：『像這樣已經說了『異熟生』等，現在應該思考，如果有一個眼界（caksu-dhatu），先前沒有成就，現在得到了成就，也是眼識界（caksu-vijnana-dhatu）嗎？如果眼識界，先前沒有成就，現在得到了成就，也是眼界嗎？』像這樣的問題，現在應該簡略地回答。頌文說： 『眼與眼識界，獨俱得非等』 解釋說：眼與眼識，用四句來分別。『獨俱得非等者』。
【English Translation】 English version 'The living' (jiva). There are two types of sound: one is 'effluent' (nisyanda), and the other is 'nourished' (posa). There is no 'resultant-born' (vipakaja) sound. Because 'resultant-born form' (vipaka-rupa) arises naturally, while sound changes according to desire and is intermittent, there is no 'resultant-born' sound. The 'effluent' of the 'eight unobstructed' (asta-avaranani) is also of 'resultant-born nature' (vipaka-svabhava). The seven 'mind-elements' (citta-dhatu), because they are not accumulated, are called 'eight unobstructed'. These 'eight unobstructed' possess both 'effluent' and 'resultant-born nature'. If it arises from the same type of 'pervasive cause' (sarvatraga-hetu), it is called 'effluent nature'; if it is led to arise from a 'resultant cause' (vipaka-hetu), it is called 'resultant-born'. Because it is not accumulated, it is not 'nourished'. The remaining three refer to the remaining four: form, smell, taste, and touch. These four are in addition to the preceding five sense faculties (eye, etc.) and the 'eight unobstructed'. These remaining four permeate the three categories. They have 'resultant cause', are 'nourished', and have 'effluent nature'. 'Reality is only dharma' (vastu-dharma). 'Unconditioned' (asamskrta) is called 'reality' because it does not flow with the four characteristics (birth, duration, change, and extinction), and its nature is solid. This belongs to the 'dharma-element' (dharma-dhatu), so only the 'dharma-element' can be called 'real'. 'Only the latter three in a moment' refers to the mind-element (mano-dhatu), dharma-element (dharma-dhatu), and mind-consciousness-element (mano-vijnana-dhatu) as the 'latter three'. Only these three realms have a moment. This refers to the initial mind of the path of seeing (darshana-marga), the moment of acceptance of suffering-dharma (duhkha-dharma-ksanti). Only this one moment of mind ultimately does not arise from the same type of cause, and is not 'effluent', so it is called 'one moment'. All other conditioned dharmas (samskrta-dharma) are 'effluent'. The mind corresponding to the acceptance of suffering (duhkha-ksanti) is called the 'mind-element' and 'mind-consciousness-element'. Relative to what follows, it is called 'mind'; relative to what precedes, it is called 'mind-consciousness'. The dharmas that arise simultaneously with feeling (vedana), etc., are called the 'dharma-element'. From here begins the fifteenth section, the 'gate of attainment and accomplishment' (prapti-siddhi-dvara). According to the 'Sarvastivada' school, if one attains to the 'characteristic of arising' (utpada-laksana), it is called 'attainment' (prapti); if one attains to the present (vartamana), it is called 'accomplishment' (siddhi). The time of accomplishment is not called 'attainment', and the time of attainment is not called 'accomplishment'. The so-called 'characteristic of arising' is in the future time (anagata-adhvan). The treatise says: 'Having thus spoken of 'resultant-born', etc., we should now consider, if there is an eye-element (caksu-dhatu) that was not previously accomplished but is now attained, is it also an eye-consciousness-element (caksu-vijnana-dhatu)? If an eye-consciousness-element was not previously accomplished but is now attained, is it also an eye-element?' Such questions should now be answered briefly. The verse says: 'The eye and eye-consciousness-element, attained alone, together, not equally.' The explanation says: The eye and eye-consciousness are distinguished by four sentences. 'Attained alone, together, not equally.'
獨是兩單句也。俱得者。是俱句也。非者俱非句也。等者。明成就不成就四句也。且獨中第一單句。謂得眼不得識 謂生欲界漸得眼根 漸得眼言。意顯胎卵濕生。若是化生。根頓得故。夫論眼根。是異熟無記。唯法俱得。故約漸得。但名得眼 眼識通三性。有前後俱得 先中有位。已起眼識 今此漸得眼根。是受生已后 識前成就故。故不名得 及無色沒生二三四靜慮時(生二三四靜慮。中有初起唯有眼根而無眼識眼。識未起故。故不名得也) 第二單句。得識不得眼 謂已生二三四靜慮地。眼識現起(現之言正。起之言生識。在生相名為現起。此所起識。在生相位。正在未來。爾時名得。其眼根在現在。名成就不名得也) 第三俱句者。根識俱得。謂無色沒。生欲界及梵世時 欲界梵世。中有初心。根識俱有爾時名得。第四俱非句者。謂除前相。頌言等者。等取成就四句。第一句者。成就眼根。不成就眼識。謂生二三四靜慮地。眼識不起。第二句者。成就眼識。不成就眼根。謂生欲界。未得眼根。及得已失。謂生欲界。必成就識。地法成故。未得根者。謂初受胎時也。及得已失者。謂是生后盲人也。既無眼根。故不成就。第三句者。謂生欲界。得眼不失。及生梵世。若生二三四靜慮。正見色時。根識俱成就也。第
【現代漢語翻譯】 現代漢語譯本 『獨』是指單獨的兩個單句。『俱得』是指根和識都得到的句子。『俱非』是指根和識都未得到的句子。『等』是指明成就和不成就的四種情況。首先看『獨』中的第一個單句，指的是得到眼根而未得到眼識，例如在欲界逐漸得到眼根的情況，這裡說『漸得眼』，意在說明胎生、卵生、濕生的情況。如果是化生，眼根是頓然獲得的。眼根是異熟無記，只有法才能同時得到，所以這裡說是『漸得』，只稱為『得眼』。眼識通於三性，有前後同時得到的情況，先前的中陰身階段，已經生起眼識，現在這裡逐漸得到眼根，是受生之後，眼識先於眼根成就，所以不稱為『得』。以及無色界死亡后，生到二禪、三禪、四禪時（生到二禪、三禪、四禪時，中陰身最初只有眼根而沒有眼識，因為眼識尚未生起，所以不稱為『得』）。 第二個單句，指的是得到眼識而未得到眼根，例如已經生到二禪、三禪、四禪天，眼識正在生起（『現』是指正在，『起』是指生識，在生起的狀態稱為『現起』，這裡所生起的識，在生起的階段，正處於未來，這時稱為『得』，而眼根處於現在，稱為成就，不稱為『得』）。 第三個『俱句』，指的是眼根和眼識都得到，例如從無色界死亡后，生到欲界和梵天時，欲界和梵天的中陰身最初的階段，眼根和眼識都存在，這時稱為『得』。 第四個『俱非句』，指的是排除以上情況。頌文中的『等』，是指等同於成就的四種情況。第一種情況是，成就眼根，不成就眼識，例如生到二禪、三禪、四禪天，眼識沒有生起。第二種情況是，成就眼識，不成就眼根，例如生到欲界，尚未得到眼根，以及得到后又失去的情況，例如生到欲界，必定成就眼識，因為地法已經成就。尚未得到眼根，指的是最初受胎的時候。得到后又失去，指的是出生后的盲人，因為沒有眼根，所以不成就。第三種情況是，生到欲界，得到眼根且沒有失去，以及生到梵天，如果生到二禪、三禪、四禪天，正在見色的時候，眼根和眼識都成就。
【English Translation】 English version 'Exclusive' refers to two separate single clauses. 'Both obtained' refers to the clause where both root (eye-faculty) and consciousness are obtained. 'Neither obtained' refers to the clause where neither root nor consciousness is obtained. 'Etc.' refers to clarifying the four possibilities of accomplishment and non-accomplishment. First, consider the first single clause in 'Exclusive,' which refers to obtaining the eye-faculty but not obtaining eye-consciousness, such as gradually obtaining the eye-faculty in the desire realm. The phrase 'gradually obtaining the eye' is intended to explain the cases of being born from the womb, from eggs, or from moisture. If it is a transformation birth, the eye-faculty is obtained suddenly. The eye-faculty is a result of maturation and is neutral, and only dharmas can be obtained simultaneously, so it is described as 'gradually obtaining,' and only called 'obtaining the eye.' Eye-consciousness is connected to the three natures, and there are cases where it is obtained simultaneously before and after. In the previous intermediate state, eye-consciousness has already arisen. Now, gradually obtaining the eye-faculty here is after being born, and eye-consciousness is accomplished before the eye-faculty, so it is not called 'obtaining.' And when dying in the formless realm and being born in the second, third, or fourth dhyana heavens (when being born in the second, third, or fourth dhyana heavens, the intermediate state initially only has the eye-faculty but no eye-consciousness, because eye-consciousness has not yet arisen, so it is not called 'obtaining'). The second single clause refers to obtaining eye-consciousness but not obtaining the eye-faculty, such as already being born in the second, third, or fourth dhyana heavens, where eye-consciousness is currently arising ('currently' means presently, 'arising' means the arising of consciousness; being in the state of arising is called 'currently arising.' The consciousness that arises here is in the stage of arising, currently in the future, at which time it is called 'obtaining,' while the eye-faculty is in the present, called accomplishment, not called 'obtaining'). The third 'both clause' refers to both the eye-faculty and eye-consciousness being obtained, such as dying in the formless realm and being born in the desire realm and the Brahma realm. In the initial stage of the intermediate state in the desire realm and the Brahma realm, both the eye-faculty and eye-consciousness exist, at which time it is called 'obtaining.' The fourth 'neither clause' refers to excluding the above situations. The 'etc.' in the verse refers to being equivalent to the four possibilities of accomplishment. The first possibility is accomplishing the eye-faculty but not accomplishing eye-consciousness, such as being born in the second, third, or fourth dhyana heavens, where eye-consciousness has not arisen. The second possibility is accomplishing eye-consciousness but not accomplishing the eye-faculty, such as being born in the desire realm, not yet obtaining the eye-faculty, and also the case of obtaining it and then losing it. For example, being born in the desire realm, eye-consciousness is certainly accomplished because the dharma of the realm has already been accomplished. Not yet obtaining the eye-faculty refers to the time of initially entering the womb. Obtaining it and then losing it refers to a blind person after birth, because they have no eye-faculty, so it is not accomplished. The third possibility is being born in the desire realm, obtaining the eye-faculty and not losing it, and also being born in the Brahma realm, or if being born in the second, third, or fourth dhyana heavens, when currently seeing form, both the eye-faculty and eye-consciousness are accomplished.
四句者。謂除前相。
從此第十六。內外門。論云。十八界中。幾內。幾外。頌曰。
內十二眼等 色等六為外
釋曰。內有十二。六根六識。此十二界。心所依故。所依親近。說名為內。色等六境。為心所緣。所緣疏遠。說名為外。
從此第十七。同分彼同分門。論云。十八界中。幾同分。幾彼同分。頌曰。
法同分餘二 作不作自業
釋曰。法同分者。法謂法界。此法界中。唯有同分。無彼同分 泛論六境名同分者。與能緣識定為所緣。定有二義。一如色等五境。與識定為所緣。名之為定。謂五識名定。緣境不雜故 今此五境得名定者。謂與五識。定為所緣故。五識緣時。說名同分。雖被意識緣。以非定故。故非同分 第二法境名定。體即是定。唯意識緣。是決定故。定被意識緣。所以望意識名同分。論云無一法界不于其中。已正當生無邊意識 故此法界。恒名同分(無邊意識。是無我觀。緣境無邊故。已正當生者。過去已生。現在正生。未來當生)。餘二者。謂餘十七界皆有同分及彼同分。若作自業名為同分。不作自業名彼同分。作自業者。業謂業用。如六根六識。約能取境。名自業用。若不能取境。名不作自業。色等五境。約為境名作自業。不為境名不作自業 此中眼
【現代漢語翻譯】 現代漢語譯本 『四句』指的是去除之前的表象。
從這裡開始是第十六個部分，關於『內外門』。《論》中說：『十八界中，哪些是內，哪些是外？』頌詞說：
『內有十二眼等，色等六為外。』
解釋：內有十二個，即六根（眼、耳、鼻、舌、身、意）和六識（眼識、耳識、鼻識、舌識、身識、意識）。這十二界，是心所依賴的，因為是心所親近依賴的，所以稱為『內』。色等六境，是心所緣取的，因為是心所疏遠緣取的，所以稱為『外』。
從這裡開始是第十七個部分，關於『同分彼同分門』。《論》中說：『十八界中，哪些是同分，哪些是彼同分？』頌詞說：
『法同分餘二，作不作自業。』
解釋：『法同分』，法指的是法界（Dharmadhatu）。這個法界中，只有同分，沒有彼同分。泛泛而論，六境（色、聲、香、味、觸、法）被稱為『同分』，是因為它們與能緣之識一定是所緣。『定』有兩層含義：一是如色等五境，與識一定是所緣，這稱為『定』。五識（眼識、耳識、鼻識、舌識、身識）被稱為『定』，是因為緣取境界不雜亂。現在這五境得名『定』，是因為它們與五識一定是所緣。五識緣取時，稱為『同分』。即使被意識緣取，因為不是『定』，所以不是同分。二是法境（Dharmadhatu）名為『定』，其體性就是『定』，只有意識緣取，這是決定的。『定』被意識緣取，所以對於意識來說是『同分』。《論》中說，沒有一個法界不是在其中已經、正在、將要產生無邊意識的。所以這個法界，總是被稱為『同分』（無邊意識，是無我觀，緣取境界沒有邊際。『已正當生』，指的是過去已生，現在正生，未來當生）。『餘二』，指的是其餘十七界都有同分和彼同分。如果『作自業』，就稱為『同分』；如果不『作自業』，就稱為『彼同分』。『作自業』，『業』指的是業用。如六根六識，就其能取境界而言，稱為『自業用』。如果不能取境界，就稱為『不作自業』。色等五境，就其作為境界而言，稱為『作自業』；不作為境界，就稱為『不作自業』。這裡，眼
【English Translation】 English version 『Four sentences』 refer to removing the previous appearances.
From here begins the sixteenth section, concerning the 『Internal and External Doors』. The Shastra says: 『Among the eighteen realms, which are internal and which are external?』 The verse says:
『The twelve, such as the eyes, are internal; the six, such as form, are external.』
Explanation: There are twelve internal ones, namely the six roots (eye, ear, nose, tongue, body, and mind) and the six consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness). These twelve realms are what the mind relies on; because they are close and relied upon by the mind, they are called 『internal』. The six objects, such as form, are what the mind cognizes; because they are distant and cognized by the mind, they are called 『external』.
From here begins the seventeenth section, concerning the 『Same Division and Different Division Doors』. The Shastra says: 『Among the eighteen realms, which are the same division and which are the different division?』 The verse says:
『The Dharma (Dharma-dhatu) is the same division; the remaining two, acting or not acting on their own function.』
Explanation: 『Dharma (Dharma-dhatu) is the same division』 refers to the Dharma-dhatu (法界). Within this Dharma-dhatu (法界), there is only the same division, and no different division. Generally speaking, the six objects (form, sound, smell, taste, touch, and dharma) are called 『same division』 because they are definitely the objects cognized by the cognizing consciousness. 『Definite』 has two meanings: first, like the five objects such as form, they are definitely the objects cognized by consciousness; this is called 『definite』. The five consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, and body-consciousness) are called 『definite』 because their cognition of objects is not mixed. Now, these five objects are named 『definite』 because they are definitely the objects cognized by the five consciousnesses. When the five consciousnesses cognize, it is called 『same division』. Even if they are cognized by the mind-consciousness, because it is not 『definite』, it is not the same division. Second, the Dharma-dhatu (法境) is named 『definite』; its nature is 『definite』; only the mind-consciousness cognizes it, and this is definite. 『Definite』 is cognized by the mind-consciousness, so it is 『same division』 in relation to the mind-consciousness. The Shastra says that there is no Dharma-dhatu (法界) in which boundless consciousness has not already, is not currently, or will not arise. Therefore, this Dharma-dhatu (法界) is always called 『same division』 (boundless consciousness is the view of no-self, cognizing objects without limit. 『Already, currently, and will arise』 refers to past arising, present arising, and future arising). 『The remaining two』 refers to the remaining seventeen realms, all of which have the same division and different division. If they 『act on their own function』, they are called 『same division』; if they do not 『act on their own function』, they are called 『different division』. 『Acting on their own function』, 『function』 refers to the function of activity. Like the six roots and six consciousnesses, in terms of their ability to grasp objects, they are called 『their own function』. If they cannot grasp objects, they are called 『not acting on their own function』. The five objects such as form, in terms of being objects, are called 『acting on their own function』; not being objects, they are called 『not acting on their own function』. Here, the eye
根。于有見色。已見。正見。當見。名同分眼。如是廣說。乃至意根。各于自業境。應說自業用。彼同分眼。但有四種。謂不見色。已滅。正滅。當滅。及不生法。如眼有四。乃至身界。亦有四種。準眼應知 意彼同分。唯有一種。謂不生法。意生必同分。故唯不生。名彼同分也 色界為眼已正當見。名同分色。彼同分色。但有四種。謂非眼見。已滅。正滅。當滅。及不生法。如色既爾。乃至觸境。應知亦然。同分亦三。彼同分四也 眼等六識。同分有三。已生。正生。當生。故彼同分一。唯不生法故。如意界說 問何故名同分彼同分耶。答此有三解 第一解云。根境識三。更相交涉。故名為分。同有交涉分。故名同分 第二解云。或復分者。是已作用。作自業者。名已作業。同有作用分。故名同分 第三解云。或復分者。是所生觸。三和生觸。同有生觸。故名同分。彼同分者。論云。由非同分與彼同分。種類分同。名彼同分。解云。如不見色眼。名非同分。此非同分。與彼見色眼。種類分同。名彼同分 言種類分同者。同眼自性故。互相引起故。又相系屬故。
從此第十八。三斷門。論云。十八界中。幾見所斷。幾修所斷。幾非所斷。頌曰。
十五唯修斷 后三界通三 不染非六生 色定非見斷
【現代漢語翻譯】 現代漢語譯本 根。對於能夠看見色（rupa，物質現象）的眼根來說，已經看見、正在看見、將要看見，這被稱為同分眼。像這樣廣泛地解釋，乃至意根（manas-indriya，意識的根源），各自在自己的業境中，應該說明各自的業用。那些同分眼，只有四種情況：即不能看見色，已經滅盡，正在滅盡，將要滅盡，以及不生之法。如同眼根有四種情況，乃至身界（kaya-dhatu，身體的元素），也有四種情況，參照眼根的情況應該瞭解。意根的同分，只有一種情況，即不生之法。意根的產生必然是同分，所以只有不生才能被稱為意根的同分。 對於眼根已經、正在、將要看見的，被稱為同分色。那些同分色，只有四種情況：即不是眼根所見，已經滅盡，正在滅盡，將要滅盡，以及不生之法。如同色是這樣，乃至觸境（phassa-ayatana，接觸的領域），應該知道也是這樣。同分有三種情況，而彼同分有四種情況。 眼等六識（sad-vijnana，六種意識），同分有三種情況：已經生起，正在生起，將要生起。所以那些同分只有一種情況，即不生之法，如同意界（mana-dhatu，意識的元素）所說。 問：為什麼稱為同分和彼同分呢？答：對此有三種解釋： 第一種解釋是：根、境、識三者，互相交涉，所以稱為分。共同具有交涉的分，所以稱為同分。 第二種解釋是：或者分是指已經作用。進行自己業者，稱為已作業。共同具有作用的分，所以稱為同分。 第三種解釋是：或者分是指所生之觸。三和合生觸，共同具有生觸，所以稱為同分。彼同分，論中說：由於非同分與彼同分，種類相同，所以稱為彼同分。解釋說：如不能看見色的眼，稱為非同分。此非同分，與能看見色的眼，種類相同，所以稱為彼同分。 所說的種類相同，是因為同屬于眼根的自性。互相引起，又互相系屬。 從此第十八部分，三斷門。論中說：十八界（dasa-atta-dhatu，十八界）中，哪些是見所斷（darshana-heya，通過見道斷除的），哪些是修所斷（bhavana-heya，通過修道斷除的），哪些是非所斷（aheya，無法斷除的）？頌說： 十五界唯修所斷，后三界通於三種斷，不染污法和非六種生，色界禪定並非見所斷。
【English Translation】 English version Root. With regard to the eye-root that sees color (rupa), what has been seen, is being seen, and will be seen is called 'samanabhaga-eye' (eye of similar division). Thus, explain extensively, up to the mind-root (manas-indriya), each in its own sphere of activity, should explain its own function. Those 'samanabhaga-eyes' have only four conditions: namely, not seeing color, already ceased, ceasing, will cease, and the unarisen dharma. Just as the eye-root has four conditions, so too with the body-element (kaya-dhatu), there are also four conditions, which should be understood in analogy to the eye. The 'samanabhaga' of the mind has only one condition, namely, the unarisen dharma. The arising of the mind is necessarily 'samanabhaga', so only the unarisen can be called the 'samanabhaga' of the mind. What has been, is being, and will be seen by the eye-root is called 'samanabhaga-color'. Those 'samanabhaga-colors' have only four conditions: namely, not seen by the eye-root, already ceased, ceasing, will cease, and the unarisen dharma. Just as it is with color, so too with the sphere of contact (phassa-ayatana), it should be understood similarly. 'Samanabhaga' has three conditions, while 'tad-samanabhaga' has four conditions. The 'samanabhaga' of the six consciousnesses (sad-vijnana), such as eye-consciousness, has three conditions: already arisen, is arising, will arise. Therefore, those 'samanabhaga' have only one condition, namely, the unarisen dharma, as explained in the mind-element (mana-dhatu). Question: Why are they called 'samanabhaga' and 'tad-samanabhaga'? Answer: There are three explanations for this: The first explanation is: the root, object, and consciousness interact with each other, so they are called 'bhaga' (division). Sharing the division of interaction, they are called 'samanabhaga' (similar division). The second explanation is: or 'bhaga' refers to what has already functioned. Those who perform their own activity are called 'karma-done'. Sharing the division of function, they are called 'samanabhaga'. The third explanation is: or 'bhaga' refers to the contact that arises. The contact arising from the combination of three (root, object, and consciousness) shares the arising of contact, so it is called 'samanabhaga'. 'Tad-samanabhaga', the treatise says: because the non-'samanabhaga' and the 'tad-samanabhaga' are of the same kind, they are called 'tad-samanabhaga'. The explanation is: like the eye that cannot see color is called non-'samanabhaga'. This non-'samanabhaga' and the eye that can see color are of the same kind, so they are called 'tad-samanabhaga'. What is meant by 'of the same kind' is that they share the same nature of the eye-root. They cause each other and are related to each other. From this eighteenth section, the Three Severance Gates. The treatise says: Among the eighteen elements (dasa-atta-dhatu), which are severed by seeing (darshana-heya), which are severed by cultivation (bhavana-heya), and which are not severed (aheya)? The verse says: Fifteen elements are severed only by cultivation, the last three elements are common to the three severances, undefiled dharmas and the non-six kinds of arising, the color realm's samadhi is not severed by seeing.
釋曰。十五界者。五根。五識。及與五境。唯修斷。后三界通三者。意法意識通三種斷。若意界意識界。與八十八隨眠相應。及俱有法。並隨行得。皆見所斷 苦諦有十煩惱。集滅各七。除身見邊見戒禁取也。道諦有八。除身邊見。四諦合成三十二。上界除瞋。有二十八。謂四諦下。各除瞋故。成二十八。上二界各有二十八。合成五十六。兼欲界三十二。成八十八。此等隨眠。是分別惑。迷理起故。才見諦時。彼皆斷故。名見所斷。見謂見諦。見是能斷。惑是所斷。見之所斷。名見所斷。依主釋也。俱有法者。謂與見惑。相應心所。兼四相是也 此意等三。除見斷外諸餘有漏。皆修所斷 通無漏故。名非所斷。不染非六生。色定非見斷者。此通外難。謂經部宗。許異生性及招惡趣。身語業等是見所斷。謂得見道。彼異生等。永不復生。既與見道。極相違故。應見所斷。為答此難。故有斯頌。雖爾此法。定非見斷。略說非見斷。總有三種。一不染法。善無記也。二非六生。謂五識也。不從第六意生。名非六生也。三者色法此三種法。定非見斷。非迷諦理親發起。故謂不染。非六生非迷諦理。色法非見惑親發也 然異生性。是不染污。無記性攝。身語惡業。是色法故。故此二種。非見所斷。
從此第十九。是
【現代漢語翻譯】 現代漢語譯本： 解釋：十五界指的是五根（眼、耳、鼻、舌、身），五識（眼識、耳識、鼻識、舌識、身識）以及五境（色、聲、香、味、觸）。只有『修』才能斷除它們。後面的三界（意界、法界、意識界）則可以通過三種方式斷除。意界、法界、意識界與八十八種隨眠（煩惱的種子）相應，以及與其俱有的法，還有隨行而得的（煩惱），都是見所斷（通過見道所斷除的）。 苦諦有十種煩惱，集諦和滅諦各有七種，去除了身見（認為五蘊的身是真實的）、邊見（認為事物是斷滅的或永恒的）、戒禁取見（錯誤地認為遵守某些戒律或禁令可以獲得解脫）。道諦有八種，去除了身見和邊見。四諦合起來共有三十二種。上界（色界和無色界）去除了嗔恚，有二十八種。這是因為四諦的每一諦都去除了嗔恚。上二界各有二十八種，合起來五十六種，加上欲界的三十二種，總共八十八種。這些隨眠是分別惑（通過推理和分別產生的迷惑），因為迷惑真理而生起。所以在見諦（證悟真理）時，它們都會被斷除，因此稱為見所斷。『見』指的是見諦，見是能斷除煩惱的智慧，惑是所斷除的煩惱。見所斷的意思是見所斷除的，這是依主釋（一種解釋方法）。俱有法指的是與見惑相應的心所，以及四相（生、住、異、滅）。 這意界等三界，除了見所斷之外，其餘的有漏法，都是修所斷（通過修行所斷除的）。因為通於無漏法，所以也稱為非所斷。不染污法、非六生（五識）、色法不是見所斷。這是爲了迴應外道的詰難。經部宗認為，異生性（凡夫的性質）以及招感惡趣的身語業等是見所斷。認為一旦證得見道，這些異生性等，就永遠不會再生起。既然與見道極度相違背，就應該是見所斷。爲了回答這個詰難，所以有這個偈頌。即使如此，這些法，一定不是見所斷。簡略地說，非見所斷總共有三種：一是不染污法，也就是善和無記法。二是非六生，指的是五識。不從第六意識生起，稱為非六生。三是色法。這三種法，一定不是見所斷。因為它們不是迷惑諦理而直接發起的。不染污法和非六生不是迷惑諦理而產生的，色法也不是見惑直接發起的。然而異生性是不染污的，屬於無記性。身語惡業是色法，所以這兩種，不是見所斷。 從這第十九行開始，是...
【English Translation】 English version: Explanation: The fifteen realms refer to the five roots (eye, ear, nose, tongue, body), the five consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness), and the five objects (form, sound, smell, taste, touch). Only 'cultivation' can eliminate them. The latter three realms (mind realm, dharma realm, consciousness realm) can be eliminated in three ways. The mind realm, dharma realm, and consciousness realm are associated with the eighty-eight latent tendencies (seeds of affliction), as well as the co-existent dharmas and those acquired through following (afflictions), all of which are severed by 'seeing' (severed through the path of seeing). The truth of suffering (dukkha) has ten afflictions, while the truths of origin (samudaya) and cessation (nirodha) each have seven, excluding the view of self (believing the five aggregates of the body to be real), the extreme view (believing things to be either annihilated or eternal), and the adherence to rites and rituals (wrongly believing that following certain precepts or prohibitions can lead to liberation). The truth of the path (marga) has eight, excluding the view of self and the extreme view. The four truths together have thirty-two. The upper realms (form realm and formless realm) exclude anger (hatred), having twenty-eight. This is because each of the four truths excludes anger. The upper two realms each have twenty-eight, totaling fifty-six, plus the thirty-two of the desire realm, totaling eighty-eight. These latent tendencies are conceptual delusions (delusions arising through reasoning and discrimination), arising from delusion about the truth. Therefore, when seeing the truth (realizing the truth), they will all be severed, hence they are called 'severed by seeing'. 'Seeing' refers to seeing the truth, seeing is the wisdom that can sever afflictions, and affliction is what is severed. 'Severed by seeing' means severed by seeing, which is an appositional explanation. Co-existent dharmas refer to the mental factors associated with the afflictions of seeing, as well as the four characteristics (birth, duration, change, and extinction). These three realms of mind, etc., apart from what is severed by seeing, the remaining defiled dharmas are all severed by cultivation (severed through cultivation). Because it is common to undefiled dharmas, it is also called 'not severed'. Unstained dharmas, not born from the six (the five consciousnesses), and form are not severed by seeing. This is to respond to the challenges of externalists. The Sautrantika school believes that the nature of an ordinary being (the nature of a common person) and the physical and verbal actions that lead to evil destinies are severed by seeing. It is believed that once the path of seeing is attained, these natures of ordinary beings, etc., will never arise again. Since it is extremely contradictory to the path of seeing, it should be severed by seeing. To answer this challenge, there is this verse. Even so, these dharmas are certainly not severed by seeing. Briefly speaking, there are three types of what is not severed by seeing: first, unstained dharmas, which are good and neutral dharmas. Second, not born from the six, referring to the five consciousnesses. Not arising from the sixth consciousness, called not born from the six. Third, form. These three types of dharmas are certainly not severed by seeing. Because they are not directly initiated by delusion about the truth. Unstained dharmas and not born from the six are not produced by delusion about the truth, and form is not directly initiated by the afflictions of seeing. However, the nature of an ordinary being is unstained, belonging to the neutral nature. Evil physical and verbal actions are form, so these two are not severed by seeing. From this nineteenth line, it is...
見非見門。于中有二。一正明。二傍論。且初正明者。論云十八界中。幾是見。幾非見。頌曰。
眼法界一分 八種說名見 五識俱生慧 非見不度故 眼見色同分 非彼能依識 傳說不能觀 被障諸色故
釋曰。眼全是見。觀照色故 法界一分八種名見。謂身見等五染污見。六世間正見。謂意識相應善。有漏慧也。七有學正見。謂有學身中。諸無漏見。八無學正見。謂無學身中。諸無漏見。此八是慧。推度境故。皆名為見。法界所攝。名一分也。問何故世間正見。唯意識相應。答頌言五識俱生慧非見不度故。以無分別故。不能決度。是故非見 后四句頌。破識見家。謂尊者法救。許眼識見。尊者世友說眼根見。故。論云。若爾眼根。不能決度。云何名見(識見家難也)。以能明瞭觀照諸色。故亦名見(眼見家答也)。若眼見者。余識行時。亦應名見(此難意。依此宗。六識不併起故。余識行眼便無識。許眼見者。何故非見)。非一切眼。皆能現見(眼見家答也)。誰能現見(徴也)。謂同分眼。與識合位。能見非余(釋第五句頌)。若爾則應彼能依識見色非眼(識見家難)。眼不爾。眼識定非能見(釋第六句)。所以者何(徴也)。傳說不能觀被障諸色故。眼根有對。于障外色。理不合見
【現代漢語翻譯】 現代漢語譯本 見非見門。其中有二：一是正面闡明，二是旁及論述。先說這正面闡明。論中說，在十八界（眼界、耳界、鼻界、舌界、身界、意界、色界、聲界、香界、味界、觸界、法界、眼識界、耳識界、鼻識界、舌識界、身識界、意識界）中，哪些是『見』，哪些不是『見』？頌文說： 『眼界和法界的一部分，這八種被稱作『見』。 五識（眼識、耳識、鼻識、舌識、身識）相應的智慧，不是『見』，因為它不能決斷和度量。 眼根能見與色塵相同的部分，但眼根不是能依靠的識。 經傳說，眼根不能觀照被遮蔽的諸色。』 解釋：眼界全部是『見』，因為它能觀照色塵。法界的一部分，這八種被稱作『見』：一是身見（認為五蘊之身是真實的我），二是邊見（執斷滅或常恒的極端見解），三是邪見（否定因果的錯誤見解），四是見取見（認為錯誤的見解是正確的），五是戒禁取見（認為持守錯誤的戒律可以解脫），這五種是染污的『見』。第六是世間的正見，指與意識相應的善的有漏智慧。第七是有學的正見，指有學之身中的各種無漏見。第八是無學的正見，指無學之身中的各種無漏見。這八種都是智慧，因為它們能推度境界，所以都稱為『見』，屬於法界所攝，所以說是『一部分』。 問：為什麼世間的正見，僅僅是與意識相應呢？答：頌文說，『五識俱生慧非見不度故』，因為五識沒有分別能力，不能決斷和度量，所以不是『見』。 後面的四句頌文，是爲了破斥『識見家』的觀點。尊者法救（Dharmatrāta）認為眼識能見，尊者世友（Vasumitra）說眼根能見。所以論中說：如果這樣，眼根不能決斷和度量，怎麼能稱為『見』呢？（這是『識見家』的詰難）因為它能明瞭地觀照諸色，所以也稱為『見』。（這是『眼見家』的回答）如果眼根能見，那麼在其他識執行的時候，眼根也應該能見。（這個詰難的意思是，按照這個宗派的觀點，六識不能同時生起，其他識執行的時候，眼識就不存在了。如果承認眼根能見，為什麼其他識執行的時候，眼根就不能見呢？）不是所有的眼根，都能現見。（這是『眼見家』的回答）誰能現見呢？（這是提問）是與識結合的同分眼根，才能見，不是其他的。（這是解釋第五句頌文）如果這樣，那麼應該是能依靠的識見色，而不是眼根。（這是『識見家』的詰難）不是這樣的，眼識一定不能見。（這是解釋第六句）為什麼呢？（這是提問）經傳說，眼根不能觀照被遮蔽的諸色。眼根是有對的，對於有障礙物阻擋的外色，按道理是不應該能見的。
【English Translation】 English version The Gate of Seeing and Non-Seeing. Within this, there are two aspects: first, direct clarification; second, collateral discussion. Let's begin with the direct clarification. The treatise states: Among the eighteen realms (eye realm, ear realm, nose realm, tongue realm, body realm, mind realm, form realm, sound realm, smell realm, taste realm, touch realm, dharma realm, eye consciousness realm, ear consciousness realm, nose consciousness realm, tongue consciousness realm, body consciousness realm, mind consciousness realm), which are 'seeing' and which are not 'seeing'? The verse says: 'The eye realm and a portion of the dharma realm, these eight are said to be 'seeing'. The wisdom arising with the five consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness) is not 'seeing', because it cannot decisively measure and judge. The eye faculty sees the shared aspect of form, but the eye faculty is not the consciousness it relies on. It is said in the scriptures that the eye faculty cannot perceive obstructed forms.' Explanation: The entire eye realm is 'seeing' because it can observe forms. A portion of the dharma realm, these eight are called 'seeing': first, self-view (the belief that the five aggregates are a real self); second, extreme view (holding to annihilationism or eternalism); third, wrong view (denying cause and effect); fourth, holding to views (believing wrong views are correct); fifth, holding to precepts (believing that adhering to wrong precepts can lead to liberation). These five are defiled 'seeing'. Sixth is worldly right view, referring to wholesome, defiled wisdom associated with consciousness. Seventh is the right view of those still learning, referring to the various undefiled views in the body of those still learning. Eighth is the right view of those who have completed learning, referring to the various undefiled views in the body of those who have completed learning. These eight are all wisdom because they can infer and measure objects, so they are all called 'seeing', and are included within the dharma realm, hence 'a portion'. Question: Why is worldly right view only associated with consciousness? Answer: The verse says, 'The wisdom arising with the five consciousnesses is not 'seeing' because it cannot decisively measure and judge.' Because the five consciousnesses lack the ability to discriminate, they cannot decisively measure and judge, so they are not 'seeing'. The following four lines of verse are to refute the views of the 'School of Consciousness as Seeing'. Venerable Dharmatrāta (法救) believed that eye consciousness can see, and Venerable Vasumitra (世友) said that the eye faculty can see. Therefore, the treatise says: If that is the case, the eye faculty cannot decisively measure and judge, how can it be called 'seeing'? (This is the challenge from the 'School of Consciousness as Seeing'.) Because it can clearly observe forms, it is also called 'seeing'. (This is the response from the 'School of Eye as Seeing'.) If the eye faculty can see, then when other consciousnesses are functioning, the eye faculty should also be able to see. (The meaning of this challenge is that, according to this school's view, the six consciousnesses cannot arise simultaneously; when other consciousnesses are functioning, eye consciousness does not exist. If it is admitted that the eye faculty can see, why can't the eye faculty see when other consciousnesses are functioning?) Not all eye faculties can directly see. (This is the response from the 'School of Eye as Seeing'.) Who can directly see? (This is the question.) It is the shared aspect of the eye faculty that is combined with consciousness that can see, not others. (This is the explanation of the fifth line of the verse.) If that is the case, then it should be the consciousness that relies on it that sees form, not the eye faculty. (This is the challenge from the 'School of Consciousness as Seeing'.) That is not the case; eye consciousness definitely cannot see. (This is the explanation of the sixth line.) Why? (This is the question.) It is said in the scriptures that the eye faculty cannot perceive obstructed forms. The eye faculty is obstructive; it is not reasonable that it can see external forms that are blocked by obstacles.
。若識見者。識無對故。壁等不礙。應見障色(此眼見家答。釋第七第八句也)。依經部宗。說眼根見。假而非實。故論云。經部諸師。作如是說。如何共聚。楂掣虛空。眼色等緣。生於眼識。此等於見。孰為能所。但順世情。假興言說。眼名能見。識名能了。智者于中。不應封著。
從此第二。傍論于中有七。一兩眼見先後。二六根六境離合。三根境量大小。四六識依世攝。五眼等得依名。六識隨根立稱。七依地同異別。且初第一。兩眼見先後者。論云。于見色時。為一眼見。為二眼見。此無定準。頌曰。
或二眼俱時 見色分明故
釋曰。阿毗達磨諸大論師。皆咸言。或時二眼俱見。以開二眼見色分明。閉一目時不分明故。故知有時二眼見色。又開一眼。觸一眼時。便於現前。見二月等。閉一觸一。此事即無 是故或時。二眼俱見。非所依別。識成二分。住無方所。故不同礙色也。
從此第二。六根境離合。論云。若此宗說眼見耳聞乃至意了。彼所取境。根正取時。為至不至。頌曰。
眼耳意根境 不至三相違
釋曰。眼耳意根。取不至境。謂眼能見遠處諸色。眼中藥等。則不能觀。謂耳能聞遠處聲響。逼耳根者。則不能聞。意無色故。不可名至。故此三根。取不至境。三
【現代漢語翻譯】 現代漢語譯本：如果是有識別能力的人，因為識別沒有對立面，所以不會被墻壁等阻礙，應該能看到被遮蔽的顏色（這是眼見家的回答，解釋了第七和第八句）。根據經部宗的觀點，認為眼根的見是假設的而非真實的。所以論中說：『經部的老師們，是這樣說的，如何共同聚集，像楂刺一樣刺破虛空，眼、色等條件，產生眼識。這些條件與見，哪個是能見，哪個是所見？只是順應世俗的常情，假設而說。眼名為能見，識名為能了。智者對於這些，不應該執著。』
從此第二部分，旁論中有七點：一是兩眼見東西的先後，二是六根與六境的離合，三是根與境的量的大小，四是六識依世俗而立，五是眼等獲得所依之名，六是識隨著根而立稱，七是所依之地相同與不同。首先是第一點，兩眼見東西的先後。論中說：『在見顏色的時候，是一隻眼睛見，還是兩隻眼睛見？』這沒有定論。頌中說：
『或者兩眼同時，見色很分明。』
解釋：阿毗達磨的各位大論師，都說，有時兩眼同時見。因為睜開兩眼見顏色很分明，閉上一隻眼睛時就不分明。所以知道有時兩眼見顏色。又睜開一隻眼，觸碰另一隻眼時，就能立刻見到兩個月亮等。閉上一隻眼，觸碰另一隻眼，這件事就不會發生。所以有時，兩眼同時見。不是所依不同，識分成兩部分，住在沒有方所的地方，所以不同於有礙之色。
從此第二點，六根與境的離合。論中說：『如果這個宗派說眼見、耳聞乃至意了，那麼它們所取的境，根在正取的時候，是至還是不至？』頌中說：
『眼、耳、意根境，不至，三者相反。』
解釋：眼、耳、意根，取不至的境。所謂眼能見遠處的各種顏色，但眼中的藥物等，就不能看見。所謂耳能聽見遠處的聲響，但靠近耳根的，就不能聽見。意沒有顏色，所以不能稱為至。所以這三個根，取不至的境。三
【English Translation】 English version: If there are those with discerning vision, because discernment has no opposite, they would not be obstructed by walls, etc., and should be able to see obscured colors (this is the answer from the 'eye-seeing' school, explaining the seventh and eighth lines). According to the Sautrāntika school, the 'seeing' of the eye-sense is considered hypothetical rather than real. Therefore, the treatise says: 'The teachers of the Sautrāntika school say this: how do they gather together, like thorns piercing the void, the eye, color, and other conditions, giving rise to eye-consciousness (Vijnana)? Among these conditions and 'seeing', which is the 'seer' and which is the 'seen'? It is merely in accordance with worldly convention that we speak hypothetically. The eye is called the 'seer', and consciousness is called the 'understander'. The wise should not be attached to these notions.'
From this second part, there are seven side discussions: first, the sequence of seeing with two eyes; second, the separation and union of the six senses (Sadindriya) and six objects (Sadvisaya); third, the size of the senses and objects; fourth, the six consciousnesses (Sad-vijnana) are established based on worldly conventions; fifth, the eyes, etc., obtain the name of support; sixth, consciousness is named according to the sense; seventh, the grounds of support are the same or different. First is the first point, the sequence of seeing with two eyes. The treatise says: 'When seeing colors, is it seen with one eye or with two eyes?' There is no fixed answer to this. The verse says:
'Or both eyes simultaneously, see colors clearly.'
Explanation: All the great teachers of Abhidharma say that sometimes both eyes see simultaneously. Because opening both eyes to see colors is clear, closing one eye is not clear. So we know that sometimes both eyes see colors. Also, opening one eye and touching the other eye, one can immediately see two moons, etc. Closing one eye and touching the other eye, this will not happen. Therefore, sometimes both eyes see simultaneously. It is not that the support is different, consciousness is divided into two parts, residing in a place without location, so it is different from obstructive colors.
From this second point, the separation and union of the six senses and objects. The treatise says: 'If this school says that the eye sees, the ear hears, and even the mind understands, then when the senses are properly taking their objects, are they reaching or not reaching?' The verse says:
'Eye, ear, mind senses and objects, do not reach, the three are contradictory.'
Explanation: The eye, ear, and mind senses take objects that do not reach. The eye can see various colors in the distance, but cannot see the medicine, etc., in the eye. The ear can hear sounds in the distance, but cannot hear sounds close to the ear. The mind has no color, so it cannot be called reaching. Therefore, these three senses take objects that do not reach. Three
相違者。三謂鼻舌身。此三取至境。故與上相違也。
從此第三。根境量大小者。頌曰。
應知鼻等三 唯取等量境
釋曰。鼻等者。等取舌身。此三唯能取等．量．境。言等量者。如根微量。境微亦然。相稱合生鼻等識故 眼耳取境。大小不定。謂眼有時見小。如見毛端。有時見大。如見山等。有時取等。如見蒲桃 耳不定者。取蚊虻云琴聲。大小等別。云聲是雷。依云起故。西方呼雷。為云聲也。意無質礙。不可辨其形量差別。
從此第四。六識依世攝者。論云。如前所說。識有六種。謂眼識界。乃至意識界。為如五識唯緣現在。意識通緣三世非世。如是諸識依亦爾耶。不爾云何。頌曰。
后依唯過去 五識依或俱
釋曰。后依唯過去者。后是第六識。於六識中。最居后故。此第六識。唯依過去無間滅意。五識依或俱者。或表不定。眼等五識。所依有二。一者過去。謂無間意。二者現在。眼等五根。識與五根同現在故。名之為俱 或言表此亦依過去。故五識依名或俱也 問如是眼識所依性者。即是眼識。等無間緣耶。設是眼識。等無間緣。復是眼識。所依性耶。答應作四句。第一句者。俱生眼根。眼根是眼識所依性。非等無間緣。等無間緣。唯心心所。眼根是色。故非此緣
。第二句者。謂無間滅。心所法界。無間滅言。意表過去。過去心所。與現在眼識。為等無間緣 非心王故。非是眼識所依性也。第三句者。謂過去意根。無間滅意。與現在眼識為所依性。是心法故。復是眼識。等無間緣。第四句者。謂除前相所說法。如眼既爾。乃至身識。應知亦然 問若是意識。所依性者。復是意識。等無間緣耶。若是意識。等無間緣。復是意識。所依性耶。答順前句。答謂是意識。所依性者。定是意識。等無間緣 意識所依。即是意根故。故通俱句也。有是意識等無間緣。非與意識為所依性。謂無間滅心所法界 非心王故。不是所依。依大毗婆沙。答問法不過四種。以狹問寬。順前句答。以寬問狹。順后句答。互有寬狹。應作四句。若無寬狹。答曰如是。且如今問若意識所依亦等無間緣。此是以狹問寬。謂意識所依唯心王故。是狹等無間緣。通心王心所。是寬順前句答者。順前問答。謂若是意識所依性者定是等無間緣也 以寬問狹順后句答者。謂即改前問。云若意識。等無間緣。復是意識所依性耶。此既即是以寬問狹。謂意識等無間緣。是寬通心王心所故 若所依性。即狹唯心王故。應作順后句答。謂若意識所依性者。必是等無間緣。順后句故 若將眼識所依性。與等無間緣。為問此即互有寬狹
【現代漢語翻譯】 現代漢語譯本：第二句是指『無間滅』（anantaranirodha）。『心所法界』（cittacaitta-dharmadhatu）的『無間滅』，意在表明過去。過去的心所（caittas），與現在的眼識（caksur-vijnana）作為『等無間緣』（samanantarapratyaya）。因為不是心王（citta），所以不是眼識的所依性（asraya）。 第三句是指，過去的意根（manas），其『無間滅』之意，與現在的眼識作為所依性。因為是心法（citta-dharma），又是眼識的『等無間緣』。 第四句是指，除去前面所說的相（laksana）的說法。如眼識如此，乃至耳識（srotra-vijnana）、鼻識（ghrana-vijnana）、舌識（jihva-vijnana）、身識（kaya-vijnana），應當知道也是這樣。 問：如果是意識（manovijnana）的所依性，又是意識的『等無間緣』嗎？如果是意識的『等無間緣』，又是意識的所依性嗎？ 答：順著前一句回答，意思是說，如果是意識的所依性，必定是意識的『等無間緣』。意識的所依，就是意根的緣故。所以是通俱句（ubhayakoti）。 有的是意識的『等無間緣』，但不是意識的所依性。指的是『無間滅』的心所法界。因為不是心王，所以不是所依。依據《大毗婆沙論》（Mahavibhasa）。 答問法不過四種：以狹問寬，順著前一句回答；以寬問狹，順著后一句回答；互相有寬狹，應當作四句分別；如果沒有寬狹，回答說『如是』。 且如今問：若意識所依也是『等無間緣』，這是以狹問寬。意識所依唯是心王，是狹義的；『等無間緣』通於心王心所，是廣義的。順著前一句回答，是順著前面的問答，意思是說，如果是意識的所依性，必定是『等無間緣』。 以寬問狹順著后一句回答，就是改變前面的問題，說：『若意識的「等無間緣」，又是意識的所依性嗎？』這既是以寬問狹，意識的『等無間緣』是廣義的，通於心王心所；若所依性，即是狹義的，唯是心王。 應當作順后句回答，意思是說，若意識的所依性，必定是『等無間緣』，順著后一句的緣故。 若將眼識的所依性，與『等無間緣』來問，這即是互有寬狹。
【English Translation】 English version: The second phrase refers to 'anantaranirodha' (immediate cessation). The 'anantaranirodha' of 'cittacaitta-dharmadhatu' (the realm of mind and mental factors) intends to indicate the past. The past caittas (mental factors) serve as 'samanantarapratyaya' (immediately preceding condition) for the present caksur-vijnana (eye-consciousness). Because it is not citta (mind-king), it is not the asraya (support) of eye-consciousness. The third phrase refers to the past manas (mind-root), the meaning of its 'anantaranirodha' is that it serves as the support for the present eye-consciousness. Because it is citta-dharma (mind-dharma), it is also the 'samanantarapratyaya' of eye-consciousness. The fourth phrase refers to removing the aforementioned statements about laksana (characteristics). Just as it is with eye-consciousness, so too should it be understood with srotra-vijnana (ear-consciousness), ghrana-vijnana (nose-consciousness), jihva-vijnana (tongue-consciousness), and kaya-vijnana (body-consciousness). Question: If it is the asraya (support) of manovijnana (mind-consciousness), is it also the 'samanantarapratyaya' of mind-consciousness? If it is the 'samanantarapratyaya' of mind-consciousness, is it also the asraya of mind-consciousness? Answer: Following the previous statement, it means that if it is the asraya of mind-consciousness, it must be the 'samanantarapratyaya' of mind-consciousness. The support of mind-consciousness is the mind-root. Therefore, it is ubhayakoti (both conditions). Some are the 'samanantarapratyaya' of mind-consciousness, but not the asraya of mind-consciousness. This refers to the 'anantaranirodha' of the cittacaitta-dharmadhatu. Because it is not citta, it is not the support. According to the Mahavibhasa (Great Commentary). The method of answering questions is no more than four types: asking broadly from a narrow perspective, answer following the previous statement; asking narrowly from a broad perspective, answer following the latter statement; if there is mutual breadth and narrowness, one should make four separate statements; if there is no breadth or narrowness, answer 'as it is'. For example, if one asks: 'If the support of mind-consciousness is also the 'samanantarapratyaya',' this is asking broadly from a narrow perspective. The support of mind-consciousness is only the mind-king, which is narrow; 'samanantarapratyaya' encompasses both mind-king and mental factors, which is broad. Answering following the previous statement means following the previous question and answer, meaning that if it is the support of mind-consciousness, it must be 'samanantarapratyaya'. Answering following the latter statement by asking narrowly from a broad perspective is to change the previous question and say: 'If the 'samanantarapratyaya' of mind-consciousness, is it also the support of mind-consciousness?' This is asking narrowly from a broad perspective, the 'samanantarapratyaya' of mind-consciousness is broad, encompassing both mind-king and mental factors; if it is the support, it is narrow, only the mind-king. One should answer following the latter statement, meaning that if it is the support of mind-consciousness, it must be 'samanantarapratyaya', following the latter statement. If one asks about the asraya of eye-consciousness and 'samanantarapratyaya', this is a mutual breadth and narrowness.
。謂眼識所依。通色通心是寬。不通心所是狹。若等無間緣。通心心所是寬。不通色是狹。
從此第五。眼等得依名。論云。何緣識起。俱托二緣。得所依名。在根非境(以根境為二緣)。頌曰。
隨根變識異 故眼等名依
釋曰。隨根變者。識隨根變。根若轉變。識亦異故。謂根若益。其識即明。根若有損。識便昧故。非境有變令識有異。以識隨根。不隨境故。依名唯在眼等非余。言眼等者。眼等六界也。
從此第六。識隨根受稱者。論云。何緣色等。正是所識。而名眼識乃至意識。不名色識乃至法識。頌曰。
彼及不共因 故隨根說識
釋曰。彼者彼前所說。眼等名依也。及不共因者。眼等五根。與眼等識。為不共因。謂眼唯與自身眼識。為所依性。名不共因。若色便通自他眼識。及通自他意識所取。是共因也。如眼既爾。乃至身觸應知亦然 眼等五根。由上二義。一者所依勝。二者不共因。故識得名。隨根非境 然依論文。唯依五根。明不共因。五境明共因。不就意法明者。謂意能生五識。非是不共因也。法唯意識。緣卻名不共因也 雖意非不共因。而是意識。所依性故。故隨所依。名為意識。法雖是不共因。非所依故。不名法識。今此五根。由所依勝及不共因 境無此
【現代漢語翻譯】 現代漢語譯本： 關於眼識所依賴的根源，如果從範圍寬泛的角度來說，它既包括色法也包括心法；如果從範圍狹窄的角度來說，它不包括心所法。如果從等無間緣的角度來說，它包括心和心所法，範圍較寬；不包括色法，範圍較窄。
從第五個方面來說，眼等根被稱為『所依』。論中說：『什麼原因使得識生起，必須依賴兩種緣才能獲得『所依』的名稱？』這兩種緣指的是根和境（以根和境作為兩種緣）。頌詞說：
『隨著根的變化，識也隨之變化，所以眼等根被稱為所依。』
解釋：『隨著根的變化』，意思是識隨著根的變化而變化。如果根發生轉變，識也會隨之不同。也就是說，如果根的功能增強，識就會變得清晰；如果根受到損害，識就會變得模糊。境的變化不會導致識的變化，因為識是隨著根而不是隨著境而變化的。因此，『所依』的名稱只適用於眼等根，而不適用于其他。』這裡說的『眼等』，指的是眼等六界。
從第六個方面來說，識隨著根而得名。論中說：『為什麼色等明明是所識的對象，卻被稱為眼識乃至意識，而不稱為色識乃至法識呢？』頌詞說：
『因為眼等根是識的所依和不共因，所以識隨著根來說明。』
解釋：『彼』指的是前面所說的，眼等根被稱為『所依』。『及不共因』指的是眼等五根，對於眼等識來說，是不共因。也就是說，眼根只與自身的眼識作為所依，這被稱為不共因。而色法可以被自身和他人的眼識所取，也可以被自身和他人的意識所取，因此是共因。正如眼根這樣，乃至身根和觸覺也應該知道是同樣的道理。眼等五根，由於以上兩種原因：一是作為所依更為殊勝，二是作為不共因，所以識的名稱是隨著根而不是隨著境來說明的。然而，根據論文的說法，只是依據五根來說明不共因，依據五境來說明共因，沒有就意根和法境來說明的原因是：意根能夠產生五識，但不是不共因。法境只是意識所緣的對象，因此可以稱為不共因。雖然意根不是不共因，但它是意識的所依，所以隨著所依而被稱為意識。法境雖然是不共因，但不是所依，所以不被稱為法識。現在這五根，由於作為所依更為殊勝以及作為不共因，而境不具備這些。
【English Translation】 English version: Regarding the basis upon which eye-consciousness relies, broadly speaking, it encompasses both form (rupa) and mind (citta); narrowly speaking, it does not encompass mental factors (cittasika). From the perspective of contiguity condition (samanantarapaccaya), it encompasses mind and mental factors, which is broad; it does not encompass form, which is narrow.
From the fifth aspect, the eye and other sense faculties are called 'support' (asraya). The treatise says: 'What causes consciousness to arise, relying on two conditions to obtain the name 'support'?' These two conditions refer to the sense faculty and the object (taking the sense faculty and the object as two conditions). The verse says:
'As the faculty changes, the consciousness differs, therefore the eye and others are called support.'
Explanation: 'As the faculty changes' means that consciousness changes along with the faculty. If the faculty transforms, the consciousness also differs accordingly. That is, if the faculty's function is enhanced, the consciousness becomes clear; if the faculty is damaged, the consciousness becomes obscure. Changes in the object do not cause changes in consciousness, because consciousness follows the faculty and not the object. Therefore, the name 'support' only applies to the eye and other sense faculties, and not to others. 'Eye and others' here refers to the six elements of eye, ear, nose, tongue, body and mind.
From the sixth aspect, consciousness is named after the faculty it relies on. The treatise says: 'Why are forms and other objects, which are clearly the objects of cognition, called eye-consciousness and so on up to mind-consciousness, and not called form-consciousness and so on up to dharma-consciousness?' The verse says:
'Because the eye and other faculties are the support and non-common cause (asadharana hetu), therefore consciousness is described according to the faculty.'
Explanation: 'That' refers to what was mentioned earlier, that the eye and other faculties are called 'support'. 'And non-common cause' refers to the eye and other five sense faculties, which are the non-common cause for eye-consciousness and other consciousnesses. That is, the eye faculty only serves as the support for its own eye-consciousness, which is called the non-common cause. Form, on the other hand, can be perceived by the eye-consciousness of oneself and others, and can also be apprehended by the mind-consciousness of oneself and others, thus it is a common cause. Just as with the eye faculty, it should be understood that the same principle applies to the body faculty and tactile sensation. The eye and other five sense faculties, due to the above two reasons: first, being superior as the support; second, being the non-common cause, therefore the name of consciousness is described according to the faculty and not according to the object. However, according to the treatise, it only explains the non-common cause based on the five sense faculties, and explains the common cause based on the five sense objects. The reason for not explaining it based on the mind faculty (manas) and dharma object (dharma) is that the mind faculty can generate the five consciousnesses, but it is not a non-common cause. The dharma object is only the object cognized by mind-consciousness, therefore it can be called a non-common cause. Although the mind faculty is not a non-common cause, it is the support of mind-consciousness, so it is called mind-consciousness according to the support. Although the dharma object is a non-common cause, it is not the support, so it is not called dharma-consciousness. Now, these five faculties, due to being superior as the support and being the non-common cause, while the objects do not possess these qualities.
義。是故五識從根受稱。喻如鼓聲及麥芽等。鼓聲因手及鼓。但名鼓聲不名手聲者。鼓有二義。一所依勝。聲依鼓變故。二不共因。但生鼓聲故。手闕二義。不名手聲。鼓喻根也。聲喻識也。手喻境也。況法可知。但名麥芽。不名水等芽者。麥有二義。準鼓說之。
從此第七。依地同異別。頌曰。
眼不下於身 色識非上眼 色于識一切 二于身亦然 如眼耳亦然 次三皆自地 身識自下地 意不定應知
釋曰。欲釋此頌。且要先知。身眼色三。皆通五地。謂在欲界及四靜慮 眼識唯在欲界初禪 眼不下於身者。眼根望身。或等或上。終不居下 且欲界眼見欲界色。此即眼與身等(等同地故言等)身在欲界。獲四禪眼。是即眼有身上 決定無有身居上地。起下地眼。以生上地自有勝眼。故不須起下地劣眼。故眼于身。終不居下 色識非上眼者。色識望眼。等下非上 等謂同地。如欲界眼見欲界色。色識與眼俱同地也。若以二禪眼。見初禪色。色識屬初定。眼屬第二禪。此即色識。望眼俱下地也 上地色細。下眼不能見上色故 故色非眼上也。上識不依下地眼故 故識非眼上也。由此理故。色識非眼上 色于識一切者。色望于識通等上下故。言一切。如欲界識。了欲界色。此即色望識等
【現代漢語翻譯】 現代漢語譯本：因此，前五識（眼識、耳識、鼻識、舌識、身識）是從各自的根（眼根、耳根、鼻根、舌根、身根）那裡接受名稱的。這可以比喻為鼓聲和麥芽等事物。鼓聲是由於手和鼓的共同作用而產生的，但只稱為鼓聲而不稱為手聲，是因為鼓具有兩種意義：一是所依之物殊勝，聲音依鼓而變化；二是不共之因，只產生鼓聲。而手則缺乏這兩種意義，所以不稱為手聲。鼓可以比喻為根，聲音比喻為識，手比喻為境，其他情況可以依此類推。只稱為麥芽，而不稱為水等物的芽，是因為麥也具有兩種意義，可以參照鼓的例子來理解。
從此第七頌開始，依據地（指欲界、色界、無色界等）的不同來區分。頌文說：
『眼不下於身，色識非上眼，色于識一切，二于身亦然，如眼耳亦然，次三皆自地，身識自下地，意不定應知。』
解釋：爲了解釋這首頌，首先需要了解，身、眼、色這三者都遍通五地，即欲界和四禪天。眼識只存在於欲界和初禪天。『眼不下於身』，意思是眼根相對於身根來說，或者相等，或者在上，終究不會在下。比如，欲界的眼見欲界的色，這就是眼與身相等（因為同屬一地，所以說相等）。身在欲界，獲得四禪天的眼，這就是眼在身之上。絕對不會出現身在上地，而生起下地的眼的情況，因為生在上地自然有殊勝的眼，所以不需要生起下地低劣的眼。因此，眼相對於身來說，終究不會在下。『色識非上眼』，意思是色和識相對於眼來說，或者相等，或者在下，不會在上。相等是指同地，比如欲界的眼了別欲界的色，色和識與眼都屬於同一地。如果用二禪天的眼，見初禪天的色，識屬於初禪天，眼屬於二禪天，這就是色和識相對於眼來說都在下地。上地的色精細，下地的眼不能見到上地的色，所以色不在眼之上。上地的識不依賴下地的眼，所以識也不在眼之上。由於這個道理，色和識不在眼之上。『色于識一切』，意思是色相對於識來說，通於相等、在上、在下，所以說一切。比如欲界的識，了別欲界的色，這就是色相對於識相等。
【English Translation】 English version: Therefore, the five consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness) receive their names from their respective roots (eye-organ, ear-organ, nose-organ, tongue-organ, body-organ). This can be compared to the sound of a drum and malt, etc. The sound of a drum arises from the combined action of the hand and the drum, but it is only called the sound of the drum and not the sound of the hand, because the drum has two meanings: first, the object it relies on is superior, as the sound changes according to the drum; second, it is the non-common cause, as it only produces the sound of the drum. The hand lacks these two meanings, so it is not called the sound of the hand. The drum can be compared to the root, the sound to consciousness, and the hand to the object. Other situations can be understood by analogy. It is only called malt, and not the sprout of water, etc., because malt also has two meanings, which can be understood by referring to the example of the drum.
From this seventh verse onwards, distinctions are made based on the differences in the grounds (referring to the Desire Realm, Form Realm, Formless Realm, etc.). The verse says:
'The eye is not inferior to the body, form-consciousness is not superior to the eye, form is to consciousness in all ways, the two are also thus to the body, as are the eye and ear, the next three are all of their own ground, body-consciousness is of its own lower ground, mind is uncertain, it should be known.'
Explanation: To explain this verse, it is first necessary to understand that the body, eye, and form all pervade the five grounds, namely the Desire Realm and the four Dhyana heavens. Eye-consciousness only exists in the Desire Realm and the first Dhyana heaven. 'The eye is not inferior to the body' means that the eye-organ, relative to the body-organ, is either equal or superior, but never inferior. For example, the eye of the Desire Realm sees the form of the Desire Realm, which means that the eye and the body are equal (because they belong to the same ground, so they are said to be equal). The body is in the Desire Realm, obtaining the eye of the four Dhyana heavens, which means that the eye is superior to the body. There is absolutely no situation where the body is in a higher ground and gives rise to an eye of a lower ground, because being born in a higher ground naturally has a superior eye, so there is no need to give rise to an inferior eye of a lower ground. Therefore, the eye is never inferior to the body. 'Form-consciousness is not superior to the eye' means that form and consciousness, relative to the eye, are either equal or inferior, but not superior. Equal refers to being on the same ground, such as the consciousness of the Desire Realm distinguishing the form of the Desire Realm, where form and consciousness both belong to the same ground as the eye. If the eye of the second Dhyana heaven sees the form of the first Dhyana heaven, consciousness belongs to the first Dhyana heaven, and the eye belongs to the second Dhyana heaven, which means that form and consciousness are both in a lower ground relative to the eye. The form of the higher ground is subtle, and the eye of the lower ground cannot see the form of the higher ground, so form is not superior to the eye. The consciousness of the higher ground does not rely on the eye of the lower ground, so consciousness is also not superior to the eye. For this reason, form and consciousness are not superior to the eye. 'Form is to consciousness in all ways' means that form, relative to consciousness, is common to being equal, superior, and inferior, so it is said to be in all ways. For example, the consciousness of the Desire Realm distinguishes the form of the Desire Realm, which means that form is equal to consciousness.
也 初禪眼識。了欲界色。此即色望識下也 獲二禪天眼。借初禪眼識。了二地色。此即色望識上也 二于身亦然者。二者謂色識。此二望身通等上下。如色于識。故言亦然。如身生欲界。起欲界眼識。了欲色時。此即色識。望身同地等也 身在欲界。發上天眼。起初禪識。了初禪色。此即色識。望身上也。身生二禪。借初禪識。了下地色。此即色識。望身下也。上所引義。是略舉一隅。非遍盡舉。智者應知 如眼耳亦然者。釋耳根也。翻前頌云耳不下於身。聲識非上耳。聲于識一切。二于身亦然。此言識者。耳識也 次三皆自地者。次三者。謂鼻舌身三。眼耳次故。名為次三。謂鼻根鼻識香身四種。舌根舌識。味身四種。身根身識。觸三種。此等相望。總皆自地。謂此三種。取至境故。鼻舌兩識。唯欲界故 唯身識一。望于身觸。通自下地。與前少別故。頌曰身識自下地。自者。生欲界初禪也。謂欲界初禪。身識望于身觸。皆同地故。名為自也。下者。生上三定。借初禪識。覺上地觸。此即身識。望于身觸。在下地也 意不定應知者。應知意界四事不定。謂意有時與身識法。四皆同地 有時上下。于游等至及受生時。隨其而應。或同或異。如后定品當廣分別。已上七段。總是傍論竟。次辨正論。
從此第二十
【現代漢語翻譯】 現代漢語譯本 也，初禪（Dhyana of the First Realm）的眼識，了知欲界（Desire Realm）的色（Form）。這指的是色相對於識處於較低的層次。獲得二禪（Dhyana of the Second Realm）的天眼（divine eye），藉助初禪的眼識，了知二禪的色。這指的是色相對於識處於較高的層次。二者對於身也是如此，這裡的『二者』指的是色和識。這二者相對於身通等，有上下之分，就像色相對於識一樣，所以說『也是如此』。例如，身生於欲界，產生欲界的眼識，了知欲界的色時，這指的是色識與身處於同一層次。身在欲界，發出上天的天眼，產生初禪的識，了知初禪的色，這指的是色識相對於身處於較高的層次。身生於二禪，藉助初禪的識，了知地獄的色，這指的是色識相對於身處於較低的層次。以上所引用的意義，只是略舉一例，並非全部，智者應當明白。 如眼耳也是如此，這是解釋耳根（ear faculty）。翻譯前面的頌文說，耳不低於身，聲識並非高於耳，聲對於識是一切。『二者對於身也是如此』，這裡說的識，指的是耳識。 其次的三者都是自地，這裡的『其次的三者』指的是鼻、舌、身三種。因為眼耳在前，所以稱為『其次的三者』。指的是鼻根、鼻識、香身四種，舌根、舌識、味身四種，身根、身識、觸三種。這些相互比較，總的來說都是自地。指的是這三種，取到極致的境界。鼻舌兩種識，只存在於欲界。 只有身識一種，相對於身觸，貫通自身和下地。與前面略有不同，所以頌文說，身識來自自身和下地。這裡的『自身』，指的是生於欲界和初禪。指的是欲界和初禪，身識相對於身觸，都處於同一層次，所以稱為『自身』。『下地』，指的是生於上三禪定，藉助初禪的識，覺知上地的觸，這指的是身識相對於身觸，處於較低的層次。 意不定，應當知道，應當知道意界（mind realm）的四件事是不定的。指的是意有時與身識法，四者都處於同一層次。有時有上下之分，在游等至（Samapatti）以及受生時，根據情況而定，或者相同或者不同，如同後面的定品（concentration section）將要詳細分別。以上七段，都是旁論結束。接下來辨別正論。 從此第二十
【English Translation】 English version Also, the eye-consciousness of the First Dhyana (初禪) cognizes the form (色) of the Desire Realm (欲界). This means that form is lower than consciousness. Obtaining the divine eye (天眼) of the Second Dhyana (二禪), it uses the eye-consciousness of the First Dhyana to cognize the form of the Second Dhyana. This means that form is higher than consciousness. The same applies to the body (身), where 'the same' refers to form and consciousness. These two, in relation to bodily powers (身通) etc., have higher and lower distinctions, just as form is in relation to consciousness, hence 'the same applies.' For example, if the body is born in the Desire Realm, it generates the eye-consciousness of the Desire Realm, and when it cognizes the form of the Desire Realm, this means that form-consciousness and the body are at the same level. If the body is in the Desire Realm and emits the divine eye of the higher heavens, generating the consciousness of the First Dhyana, and cognizes the form of the First Dhyana, this means that form-consciousness is higher than the body. If the body is born in the Second Dhyana and uses the consciousness of the First Dhyana to cognize the form of the lower realm, this means that form-consciousness is lower than the body. The meaning cited above is just a brief example, not exhaustive, and the wise should understand this. As with the eye and ear, this explains the ear faculty (耳根). Translating the previous verse says that the ear is not lower than the body, sound-consciousness is not higher than the ear, and sound is everything to consciousness. 'The same applies to the body' refers to ear-consciousness (耳識). The next three are all of their own realm. 'The next three' refers to the nose, tongue, and body. Because the eye and ear come first, they are called 'the next three.' This refers to the four types of nose faculty, nose-consciousness, and scent-body; the four types of tongue faculty, tongue-consciousness, and taste-body; and the three types of body faculty, body-consciousness, and touch. Comparing these to each other, they are all generally of their own realm. This refers to these three, which take the ultimate state. The two types of nose and tongue consciousness only exist in the Desire Realm. Only body-consciousness (身識) is one, in relation to bodily touch (身觸), connecting itself and the lower realm. It is slightly different from the previous, so the verse says that body-consciousness comes from itself and the lower realm. 'Itself' refers to being born in the Desire Realm and the First Dhyana. This refers to the Desire Realm and the First Dhyana, where body-consciousness is at the same level as bodily touch, so it is called 'itself.' 'Lower realm' refers to being born in the upper three Dhyanas, using the consciousness of the First Dhyana to perceive the touch of the upper realm, which means that body-consciousness is lower than bodily touch. The mind is uncertain, it should be known that the four things of the mind realm (意界) are uncertain. This refers to the mind sometimes being with the body-consciousness and dharma, and the four are all at the same level. Sometimes there are higher and lower distinctions, depending on the situation during Samapatti (等至) and rebirth, either the same or different, as will be explained in detail in the Concentration Section (定品) later. The above seven sections are the end of the side discussion. Next, we will distinguish the correct discussion. From this, the twentieth.
。十八界中。誰六識內。幾識所識門。第二十一。幾常。幾無常門。第二十二。幾根。幾非根門。頌曰。
五外二所識 常法界無為 法一分是根 並內界十二
釋曰。五外二所識者。色等五境。名為五外。此外五境。二識所識。一為五識所識。二為意識所識。除此五界。餘十三界。義準應知。唯意識識。非五識身所緣境故 常法界無為者。唯有法界一分是常。謂無為法。義準無常法余余界 言法餘者。除無為外所餘法界也。言余界者。餘十七界全也 論云。又經中說二十二根。謂眼根。耳根。鼻根。舌根。身根。意根。女根。男根。命根。樂根。苦根。喜根。憂根。舍根。信根。勤根。念根。定根。慧根。未知當知根。已知根。具知根(已上依經列數)阿毗達磨諸大論師。皆越經中六處次第。于命根後方說意根。有所緣故 解云。經依六處次第。于眼等五根后。即說意根也 論依無所緣門。有所緣門次第。于命根后。方說意根。謂命根等前八。無所緣門。意等十四。是有所緣門也 法一分是根者。於法界中。一分是根。謂命根。樂等五受根。信等五根。此十一根。是法界攝 后三無漏根一分。亦法界攝。由三無漏以九根為體。所謂意喜樂舍信等五根。此九根中。唯意根一。非法界攝。所餘八根。是
【現代漢語翻譯】 現代漢語譯本：十八界中，哪些是六識內的？哪些識所能識別的？（第二十一問）哪些是常？哪些是無常？（第二十二問）哪些是根？哪些不是根？
頌曰：
五外二所識，常法界無為，法一分是根，並內界十二。
釋曰：『五外二所識』者，色等五境，名為『五外』。這五外境，為二識所識。一是為五識所識，二是為意識所識。除去這五界，其餘十三界，依此義準應知，唯有意識能識別，不是五識身所能緣的境故。『常法界無為』者，唯有法界中的一部分是常，即無為法。依此義準，無常法及其他界都是無常的。『法余』是指除了無為法之外剩餘的法界。『余界』是指剩餘的十七界全部。
論中說，經中說有二十二根，即眼根（眼睛的功能）、耳根（耳朵的功能）、鼻根（鼻子的功能）、舌根（舌頭的功能）、身根（身體的功能）、意根（意識的功能）、女根（女性的生理功能）、男根（男性的生理功能）、命根（生命力）、樂根（快樂的感受）、苦根（痛苦的感受）、喜根（喜悅的感受）、憂根（憂愁的感受）、舍根（平靜的感受）、信根（信仰）、勤根（精進）、念根（正念）、定根（禪定）、慧根（智慧）、未知當知根（預流果的智慧）、已知根（一來果和不還果的智慧）、具知根（阿羅漢果的智慧）。（以上是根據經文列出的）阿毗達磨（Abhidharma）的各位大論師，都越過了經文中六處的次第，在命根之後才說意根，因為意根有所緣故。
解釋說，經文依據六處的次第，在眼等五根之後，就說了意根。論典依據無所緣門和有所緣門的次第，在命根之後，才說意根。因為命根等前八根，是無所緣門，意根等十四根，是有所緣門。『法一分是根』者，在法界中，一部分是根，即命根、樂等五受根、信等五根。這十一根，是法界所攝。后三無漏根（未知當知根、已知根、具知根）的一部分，也是法界所攝。因為三無漏根以九根為體，即意根、喜根、樂根、舍根、信根等五根。這九根中，只有意根一個，不屬於法界所攝，其餘八根，是屬於法界的。
【English Translation】 English version: Among the eighteen realms, which are within the six consciousnesses? Which consciousnesses can recognize them? (Question 21) Which are permanent? Which are impermanent? (Question 22) Which are roots? Which are not roots?
Verse:
The five external realms are recognized by two consciousnesses; the permanent is the Dharma realm and the unconditioned. A portion of the Dharma is a root, along with twelve internal realms.
Explanation: 'The five external realms are recognized by two consciousnesses' refers to the five objects such as form, which are called 'the five external realms.' These five external realms are recognized by two consciousnesses. One is recognized by the five consciousnesses, and the other is recognized by the mind consciousness. Excluding these five realms, the remaining thirteen realms, according to this meaning, should be known as only being recognized by the mind consciousness, and not being objects that the five consciousnesses can cognize. 'The permanent is the Dharma realm and the unconditioned' means that only a portion of the Dharma realm is permanent, namely the unconditioned Dharma. According to this meaning, impermanent Dharmas and the other realms are all impermanent. 'The remaining Dharma' refers to the remaining Dharma realm besides the unconditioned. 'The remaining realms' refers to all of the remaining seventeen realms.
The treatise says that the sutras speak of twenty-two roots, namely the eye root (function of the eye), ear root (function of the ear), nose root (function of the nose), tongue root (function of the tongue), body root (function of the body), mind root (function of the mind), female root (female physiological function), male root (male physiological function), life root (vitality), pleasure root (feeling of pleasure), pain root (feeling of pain), joy root (feeling of joy), sorrow root (feeling of sorrow), equanimity root (feeling of equanimity), faith (śraddhā) root, diligence (vīrya) root, mindfulness (smṛti) root, concentration (samādhi) root, wisdom (prajñā) root, the root of 'not-yet-knowing-that-one-will-know' (anājñātakajñāsyāmīndriya - wisdom of stream-enterer), the root of 'knowing' (ājñendriya - wisdom of once-returner and non-returner), and the root of 'having-known' (ājñātāvīndriya - wisdom of arhat). (The above are listed according to the sutras.) The great Abhidharma (阿毗達磨) masters all bypassed the order of the six places in the sutras and spoke of the mind root after the life root, because the mind root has objects to cognize.
The explanation says that the sutras, according to the order of the six places, spoke of the mind root after the five roots of the eye, etc. The treatises, according to the order of the non-object-cognizing and object-cognizing doors, spoke of the mind root after the life root. Because the first eight roots, such as the life root, are non-object-cognizing doors, and the fourteen roots, such as the mind root, are object-cognizing doors. 'A portion of the Dharma is a root' means that in the Dharma realm, a portion is a root, namely the life root, the five feeling roots such as pleasure, and the five roots such as faith. These eleven roots are included in the Dharma realm. A portion of the latter three unconditioned roots (the root of 'not-yet-knowing-that-one-will-know', the root of 'knowing', and the root of 'having-known') are also included in the Dharma realm. Because the three unconditioned roots have nine roots as their substance, namely the mind root, the joy root, the pleasure root, the equanimity root, and the five roots such as faith. Among these nine roots, only the mind root is not included in the Dharma realm; the remaining eight roots are included in the Dharma realm.
法界攝。故三無漏根中。取一分名法界攝也。並內界十二者。眼等五界。及七心界。名為十二。非直法界一分為根並內界十二為根體也。且眼等五界。攝眼等五根也。七心界攝意根也。意界意識界此二。攝后三無漏根中一分也。言一分者。三無漏根。九根為體。於九根中。唯攝意根。故言一分。女根男根。即是身根。一分所攝。如后當辨 義準。所餘色等五界。法界一分。皆體非根。
俱舍論頌疏論本第二 大正藏第 41 冊 No. 1823 俱舍論頌疏論本
俱舍論頌疏論本第三
分別根品二之一
分別根品者．勝用增上故名為根。此品廣明故。名分別。所以界品后次明根品者。界品明諸法體。根品明諸法用。依體起用。故次明根 釋此品頌文分三段。一明二十二根。二明俱生諸法。三明六因四緣 就第一明二十二根中。復分為五。一釋根義。二明根廢立。三明根體。四辨諸門。五雜分別。初釋根義者。就中有二。一述薩婆多宗。二述異部。且初述薩婆多宗者。論云如是因界已列諸根。即於此中根是何義(問根義也)最勝自在。光顯是故名根。由此總成根增上義(答根義也。根體勝故。名為最勝。根用勝故。名為自在也。根體用雙勝名為光顯。由有最勝自在光顯。名為增上。將增
【現代漢語翻譯】 現代漢語譯本：法界所包含的。所以在三個無漏根中，取其中一部分稱為法界所包含的。加上內在的十二界：眼等五界，以及七個心界，合稱為十二。並非僅僅法界的一部分作為根，加上內在的十二界作為根的本體。而且眼等五界，包含眼等五根。七心界包含意根。意界和意識界這兩者，包含后三個無漏根中的一部分。說一部分，是因為三個無漏根以九根為本體。在九根中，只包含意根，所以說一部分。女根和男根，就是身根的一部分所包含的，如後面將要辨析的。按照這個道理，其餘的色等五界，以及法界的一部分，本體都不是根。
《俱舍論頌疏論本》第二 大正藏第41冊 No. 1823 《俱舍論頌疏論本》
《俱舍論頌疏論本》第三
分別根品二之一
分別根品，是因為殊勝的作用增上，所以稱為根（indriya）。此品廣泛闡明根，所以名為分別。之所以在界品之後接著闡明根品，是因為界品闡明諸法的本體，根品闡明諸法的作用。依據本體產生作用，所以接著闡明根。解釋此品頌文分為三段。一是闡明二十二根（dvāviṃśati indriyāṇi），二是闡明俱生諸法，三是闡明六因四緣。在第一部分闡明二十二根中，又分為五個方面。一是解釋根的含義，二是闡明根的設立，三是闡明根的本體，四是辨別各種門類，五是雜項分別。首先解釋根的含義，其中又有兩個方面。一是陳述薩婆多部（Sarvāstivāda）的觀點，二是陳述異部的觀點。先陳述薩婆多部的觀點。論中說：『像這樣在因界之後已經列出了諸根，那麼在這裡根是什麼含義呢？』（這是提問根的含義）最殊勝、最自在、光顯，因此稱為根。由此總的成就了根增上的含義。（這是回答根的含義。根的本體殊勝，所以名為最殊勝。根的作用殊勝，所以名為最自在。根的本體和作用都殊勝，名為光顯。由於有最殊勝、最自在、光顯，所以名為增上。將增
【English Translation】 English version: The realm of Dharma (Dharmadhātu) encompasses. Therefore, among the three non-outflow roots, a portion is taken and called encompassed by the realm of Dharma. Adding the twelve internal realms: the five realms of eye, etc., and the seven mind realms, together they are called twelve. It is not merely a portion of the realm of Dharma as the root, plus the twelve internal realms as the substance of the root. Moreover, the five realms of eye, etc., include the five roots of eye, etc. The seven mind realms include the mind root (manas-indriya). The mind realm (mano-dhātu) and the consciousness realm (vijñāna-dhātu), these two include a portion of the latter three non-outflow roots. Saying 'a portion' is because the three non-outflow roots have nine roots as their substance. Among the nine roots, only the mind root is included, hence the saying 'a portion'. The female root (strī-indriya) and the male root (puruṣa-indriya) are included in a portion of the body root (kāya-indriya), as will be discussed later. According to this principle, the remaining five realms of form, etc., and a portion of the realm of Dharma, their substance is not a root.
Kośa Śāstra Verse Commentary, Volume 2 Taishō Tripiṭaka, Volume 41, No. 1823, Kośa Śāstra Verse Commentary
Kośa Śāstra Verse Commentary, Volume 3
Chapter on Distinguishing the Roots, Part 2 of 1
The chapter on distinguishing the roots is so named because of the superior function and increase, hence they are called roots (indriya). This chapter extensively clarifies the roots, hence it is called distinguishing. The reason why the chapter on roots is explained after the chapter on realms is because the chapter on realms clarifies the substance of all dharmas, and the chapter on roots clarifies the function of all dharmas. Based on the substance, function arises, hence the chapter on roots is explained next. Explaining the verses of this chapter is divided into three sections. First, clarifying the twenty-two roots (dvāviṃśati indriyāṇi); second, clarifying co-arisen dharmas; and third, clarifying the six causes and four conditions. In the first part, clarifying the twenty-two roots, it is further divided into five aspects. First, explaining the meaning of root; second, clarifying the establishment of root; third, clarifying the substance of root; fourth, distinguishing various categories; and fifth, miscellaneous distinctions. First, explaining the meaning of root, which has two aspects. First, stating the view of the Sarvāstivāda school; and second, stating the view of other schools. First, stating the view of the Sarvāstivāda school. The treatise says: 'Like this, after the realms of causes have been listed, what is the meaning of root here?' (This is asking the meaning of root.) Most superior, most independent, and illuminating, therefore it is called root. From this, the meaning of root as increase is generally accomplished. (This is answering the meaning of root. The substance of root is superior, therefore it is called most superior. The function of root is superior, therefore it is called most independent. Both the substance and function of root are superior, called illuminating. Because there is most superior, most independent, and illuminating, therefore it is called increase. Taking increase
上義以釋根也)。此增上義。誰望于誰(誰二十二根。望誰增上)。頌曰。
傳說五於四 四根於二種 五八染凈中 各別為增上
釋曰。傳說五於四者。眼等五根。各於四事。能為增上。一莊嚴身。二導養身。三生識等。四不共事。且眼耳根。莊嚴身者。謂若盲聾身醜陋故。導養身者。眼見耳聞避險難故 生識等者。發眼耳二識及相應心所(等者等取心所也) 不共事者。謂眼能見色。耳能聞聲。用各別故 鼻舌身根莊嚴身者。如眼耳說 導養身者。謂鼻臭香。舌嘗味。身覺觸。香味觸三。是段食性。能受用故 生識等者。謂發三識及相應故 不共事者。謂臭嘗覺香味觸三用各別故 四根於二種者。女男命意。此於二事。能為增上。且女男根。二增上者。一有情異。二分別異。有情異者。由此二根。令諸有情。女男類別。分別異者。由此二根。形相言音。乳房等別(男形大。女形小。男言雄。女言細。男乳房小。女乳房大)。命根二者。一能續過去眾同分。二能持現在眾同分 意根二者。一能續後有。二自在隨行 言後有者。是生有也。由中有位起愛恚心。便續生有。論引經云。時健達縛。於二心中。隨一現行。謂或愛俱。或恚俱等(健達縛。此云尋香。中有名也。男中有。于母起愛。于父起恚。
【現代漢語翻譯】 現代漢語譯本： （上文解釋了『根』的增上意義）。這是增上的意義。誰相對於誰是增上呢？（是二十二根中的哪些根，相對於哪些根是增上呢？）頌文說： 『傳說五根對於四事，四根對於二種事，五根和八根在染凈法中，各自作為增上。』 解釋：『傳說五於四者』，眼根等五根，各自對於四件事，能夠作為增上。一是莊嚴身體，二是引導養護身體，三是產生識等，四是不共之事業。且說眼根和耳根，『莊嚴身者』，意思是如果盲聾，身體就醜陋的緣故。『導養身者』，眼見耳聞，可以避開危險和困難的緣故。『生識等者』，產生眼識、耳識以及相應的心所（『等者』，是等取心所）。『不共事者』，意思是眼能見色，耳能聞聲，作用各自不同之故。鼻根、舌根、身根，『莊嚴身者』，如眼根、耳根所說。『導養身者』，意思是鼻嗅香，舌嘗味，身覺觸，香味觸這三種，是段食的性質，能夠受用的緣故。『生識等者』，意思是產生三種識以及相應的心所的緣故。『不共事者』，意思是嗅、嘗、覺，香味觸這三種作用各自不同之故。『四根於二種者』，女根、男根、命根、意根，這四根對於兩種事，能夠作為增上。且說女根和男根，兩種增上是：一是有情差別，二是分別差別。『有情異者』，由於這兩種根，使得諸有情，有男女的類別。『分別異者』，由於這兩種根，形相言語，乳房等有差別（男的形體大，女的形體小；男的言語雄壯，女的言語細微；男的乳房小，女的乳房大）。命根的兩種作用是：一是能夠延續過去世的眾同分，二是能夠保持現在世的眾同分。意根的兩種作用是：一是能夠延續後有，二是自在地隨行。『言後有者』，就是生有。由中陰身位生起愛心或嗔心，便延續生有。論中引用經文說：『當時健達縛（Gandharva，尋香，中陰身的名字），在兩種心中，隨一種現行，就是或者與愛俱生，或者與嗔俱生等』（健達縛（Gandharva），這裡翻譯為尋香，是中陰身的名字。男性的中陰身，對於母親生起愛心，對於父親生起嗔心）。
【English Translation】 English version: (The above explains the meaning of 'root' as augmentation). This is the meaning of augmentation. Who is augmentative in relation to whom? (Which of the twenty-two roots are augmentative in relation to which?) The verse says: 'It is said that the five roots are augmentative in relation to four things, the four roots are augmentative in relation to two kinds of things, and the five roots and eight roots, in defiled and pure dharmas, each act as augmentation.' Explanation: 'It is said that the five in relation to four' means that the five roots, such as the eye root, are each able to act as augmentation in relation to four things. First, adorning the body; second, guiding and nourishing the body; third, generating consciousness, etc.; fourth, non-common affairs. Speaking of the eye and ear roots, 'adorning the body' means that if one is blind or deaf, the body is ugly. 'Guiding and nourishing the body' means that seeing with the eyes and hearing with the ears allows one to avoid dangers and difficulties. 'Generating consciousness, etc.' means generating eye-consciousness, ear-consciousness, and the corresponding mental factors ('etc.' includes mental factors). 'Non-common affairs' means that the eye can see forms and the ear can hear sounds, and their functions are different. The nose, tongue, and body roots, 'adorning the body,' are as described for the eye and ear roots. 'Guiding and nourishing the body' means that the nose smells scents, the tongue tastes flavors, and the body feels touch; these three, scent, flavor, and touch, are the nature of coarse food and can be enjoyed. 'Generating consciousness, etc.' means generating the three consciousnesses and the corresponding mental factors. 'Non-common affairs' means that smelling, tasting, and feeling, the functions of scent, flavor, and touch, are each different. 'The four roots in relation to two kinds' refers to the female root, male root, life root, and mind root; these four roots are able to act as augmentation in relation to two things. Speaking of the female and male roots, the two augmentations are: first, the difference in sentient beings; second, the difference in distinctions. 'Difference in sentient beings' means that due to these two roots, sentient beings have the categories of male and female. 'Difference in distinctions' means that due to these two roots, there are differences in form, speech, breasts, etc. (the male form is large, the female form is small; the male speech is strong, the female speech is soft; the male breasts are small, the female breasts are large). The two functions of the life root are: first, it can continue the commonality of the past; second, it can maintain the commonality of the present. The two functions of the mind root are: first, it can continue the future existence; second, it freely follows along. 'Speaking of future existence' refers to rebirth. From the intermediate state, arising love or anger, one continues into rebirth. The treatise quotes a sutra saying: 'At that time, the Gandharva (Gandharva, scent-seeker, the name of the intermediate being), in one of the two minds, manifests, that is, either together with love or together with anger, etc.' (Gandharva, here translated as scent-seeker, is the name of the intermediate being. The male intermediate being arises love for the mother and anger for the father).
女中有。于父起愛。于母起瞋也)。自在隨行者經云。心能導世間(自在義也)。心能遍攝受(隨行義也)。如是心一法。皆自在隨行。五八染凈中者。五謂樂等五受。八謂信等五三無漏根。于染凈中。如次增上。樂等五受。染增上者。貪等隨眠。所隨增故。謂喜樂受順貪也。憂苦受順瞋也。舍受順癡也。信等八根。凈增上者。謂清凈法隨生長故。
從此第二敘異說者。頌曰。
了自境增上 總立於六根 從身立二根 女男性增上 于同住雜染 清凈增上故 應知命五受 信等立為根 未當知已知 具知根亦爾 于得後後道 涅槃等增上
釋曰。了自境增上者。謂六識身。能了境故。眼等六根。能發六識。于了自境有增上用。故眼等六。總立為根。從身立二根者。女男二根。于女男性中。有增上故 女身形類。音聲作業。志樂差別。名為女性。作業者。縫衣等也。志樂者樂脂粉也 男身形類。音聲作業志樂差別。名為男性。作業者。書寫等業也。志樂者樂弓馬也。二性差別。由男女根故。說女男根於二性增上。于同住雜染清凈增上故者。取下兩句。釋此二句。應知命根。于眾同分住。有增上用 應知五受。于雜染法。有增上用。故經云於樂受貪隨增。于苦受瞋隨增。于舍受癡
【現代漢語翻譯】 現代漢語譯本：女根中有對於父親生起愛意，對於母親生起嗔恨。《自在隨行者經》（Zizai Suixingzhe Jing）中說：『心能引導世間（這是自在的含義），心能普遍攝受（這是隨行的含義）。』像這樣，心這一法，都是自在隨行的。『五八染凈中』指的是，五是指樂等五受，八是指信等五根和三無漏根。在染污和清凈中，依次增上。樂等五受，在染污中增上，是因為貪等隨眠煩惱隨著增長的緣故。也就是說，喜樂受順應貪慾，憂苦受順應嗔恨，舍受順應愚癡。信等八根，在清凈中增上，是因為清凈的法隨著生長的緣故。
從此第二部分敘述不同的說法。頌詞說：
了知各自的境界而增上，總共建立為六根。 從身體建立男女二根，在女性和男性中增上。 在共同居住和雜染、清凈中增上， 應當知道命根、五受，信等建立為根。 未當知、已知、具知根也是這樣， 在獲得後後的道、涅槃等中增上。
解釋說：『了自境增上』指的是六識身，能夠了知境界的緣故。眼等六根，能夠引發六識，對於了知各自的境界有增上的作用，所以眼等六根，總共建立為根。『從身立二根』指的是男女二根，在女性和男性中，有增上的作用。女性的身形種類、音聲作業、志向愛好上的差別，稱為女性。作業指的是縫紉衣服等。志向愛好指的是喜歡脂粉等。男性的身形種類、音聲作業、志向愛好上的差別，稱為男性。作業指的是書寫等。志向愛好指的是喜歡弓箭騎馬等。男女二性的差別，是因為男女根的緣故，所以說男女根對於二性有增上的作用。『于同住雜染清凈增上故』，取下面的兩句，解釋這兩句。應當知道命根，對於眾生的共同存在有增上的作用。應當知道五受，對於雜染法有增上的作用。所以經中說，對於樂受貪慾隨著增長，對於苦受嗔恨隨著增長，對於舍受愚癡隨著增長。
【English Translation】 English version: Among women, love arises towards the father, and hatred arises towards the mother. The Zizai Suixingzhe Jing (Sutra of the Self-Existent Follower) says: 'The mind can guide the world (this is the meaning of self-existence), the mind can universally embrace (this is the meaning of following).' Thus, this single dharma of the mind is both self-existent and following. 'Among the five and eight defilements and purities' refers to the five, which are the five feelings such as pleasure, and the eight, which are the five roots such as faith and the three non-outflow roots. In defilement and purity, they increase in order. The five feelings such as pleasure increase in defilement because the latent defilements such as greed increase accordingly. That is to say, the feeling of joy and pleasure accords with greed, the feeling of sorrow and suffering accords with hatred, and the feeling of equanimity accords with delusion. The eight roots such as faith increase in purity because pure dharmas grow accordingly.
From here, the second part narrates different views. The verse says:
Knowing their own realms and increasing, they are collectively established as the six roots. From the body, the two roots of male and female are established, increasing in femaleness and maleness. Increasing in cohabitation, defilement, and purity, One should know that the life root and the five feelings, faith, etc., are established as roots. The roots of what is not yet known, what is known, and what is fully known are also like this, Increasing in obtaining later and later paths, Nirvana, etc.
The explanation says: 'Knowing their own realms and increasing' refers to the six consciousnesses, because they are able to know realms. The six roots such as the eye are able to generate the six consciousnesses, and have an increasing function in knowing their own realms, so the six roots such as the eye are collectively established as roots. 'From the body, the two roots are established' refers to the male and female roots, which have an increasing function in femaleness and maleness. The differences in the female body's form, sound, actions, and aspirations are called femaleness. Actions refer to sewing clothes, etc. Aspirations refer to liking cosmetics, etc. The differences in the male body's form, sound, actions, and aspirations are called maleness. Actions refer to writing, etc. Aspirations refer to liking bows and horses, etc. The differences between the two natures of male and female are due to the male and female roots, so it is said that the male and female roots have an increasing function in the two natures. 'Increasing in cohabitation, defilement, and purity,' takes the following two sentences to explain these two sentences. One should know that the life root has an increasing function in the common existence of beings. One should know that the five feelings have an increasing function in defiled dharmas. Therefore, the sutra says that greed increases with the feeling of pleasure, hatred increases with the feeling of suffering, and delusion increases with the feeling of equanimity.
隨增 應知信等。于清凈法。有增上用。由信等五。分于暖頂位。伏諸煩惱。引聖道故 言應知者。勸許一一。各能為根 三無漏根。于得後後道涅槃等。有增上者。言亦爾者。類顯一一。各能為根 謂未知當知根。于得已知根道。有增上用。未知根是見道。已知根是修道。見道引修道故。于已知根。增上也 已知根。于得具知根道。有增上用。謂已知根。是修道。具知根。是無學道 謂從修道。引無學道故。已知根。于具知根。有增上用也。具知根。于得涅槃。有增上用。由具知根。心得解脫。心若解脫。方證涅槃。故於涅槃。有增上用。故論云。非心未解脫。能得涅槃故 頌曰後後者。已知根是未知根后。具知根是已知根后。故言後後。等言復顯更有異說 有說未知當知根。于見所斷煩惱滅中。有增上用 已知根。于修所斷煩惱滅中。有增上用。具知根。于現法樂住。有增上用。由此具知根。能領受解脫身中。喜樂事業故。
從此大文第二。明根廢立。于中有二。一述自宗。二敘異說。且初述自宗者。將明問起。論云。若增上故。立為根者。無明等性。應立為根。無明等因。於行等果。各各別。有增上用故(此約自宗為難。十二因緣。互相引發。有增上用。應立為根)又語具等。應立為根。語具手足大小便
【現代漢語翻譯】 現代漢語譯本：隨增，應當瞭解信等（信等五根：信根、精進根、念根、定根、慧根）。對於清凈的佛法，有增上的作用。由於信等五根，在暖位和頂位時，能夠降伏各種煩惱，引導證得聖道。『言應知者』，是勸勉和允許每一個根都能作為根本。三種無漏根（未知當知根、已知根、具知根），對於獲得後後的道和涅槃等，有增上的作用。『言亦爾者』，是類比顯示每一個根都能作為根本。也就是說，未知當知根，對於獲得已知根的道，有增上的作用。未知根是見道，已知根是修道，見道能夠引導修道，因此對於已知根，有增上的作用。已知根，對於獲得具知根的道，有增上的作用。所謂已知根，是修道，具知根，是無學道。從修道，能夠引導無學道，因此已知根，對於具知根，有增上的作用。具知根，對於獲得涅槃，有增上的作用。由於具知根，心得解脫，心若解脫，才能證得涅槃，因此對於涅槃，有增上的作用。所以論中說，如果心沒有解脫，就不能得到涅槃。頌中說『後後者』，已知根是未知根之後，具知根是已知根之後，所以說『後後』。『等言』又顯示還有其他的說法。有人說，未知當知根，對於見所斷的煩惱的滅除，有增上的作用。已知根，對於修所斷的煩惱的滅除，有增上的作用。具知根，對於現法樂住，有增上的作用。由此具知根，能夠領受解脫身中的喜樂事業。從這段大文的第二部分，闡明根的廢立。其中有兩點：一是陳述自宗的觀點，二是敘述異宗的觀點。首先陳述自宗的觀點，將要闡明提問。論中說，如果因為有增上的作用，就設立為根，那麼無明等（無明：對事物真相的迷惑），也應該設立為根。無明等作為原因，對於行等結果，各自有不同的增上作用。（這是約自宗來提出疑問，十二因緣互相引發，有增上的作用，應該設立為根。）又如語具等（語具：說話的能力），也應該設立為根。語具、手足、大小便
【English Translation】 English version: Furthermore, it should be understood that faith and the like (the five roots of faith, vigor, mindfulness, concentration, and wisdom) have an enhancing function in pure Dharma. Because these five roots of faith and the like, in the stages of warmth and summit, subdue various afflictions and lead to the attainment of the holy path. 'The statement 'it should be understood'' is an exhortation and permission that each root can serve as a foundation. The three non-outflow roots (the root of 'not yet knowing that one will know,' the root of 'knowing,' and the root of 'complete knowing') have an enhancing function in attaining subsequent paths and Nirvana. 'The statement 'also thus'' is an analogy showing that each root can serve as a foundation. That is to say, the root of 'not yet knowing that one will know' has an enhancing function in attaining the path of the root of 'knowing.' The root of 'not yet knowing' is the path of seeing, and the root of 'knowing' is the path of cultivation. The path of seeing leads to the path of cultivation, therefore it has an enhancing function on the root of 'knowing.' The root of 'knowing' has an enhancing function in attaining the path of the root of 'complete knowing.' The so-called root of 'knowing' is the path of cultivation, and the root of 'complete knowing' is the path of no more learning. From the path of cultivation, one can be led to the path of no more learning, therefore the root of 'knowing' has an enhancing function on the root of 'complete knowing.' The root of 'complete knowing' has an enhancing function in attaining Nirvana. Because of the root of 'complete knowing,' the mind attains liberation. If the mind is liberated, then one can attain Nirvana, therefore it has an enhancing function on Nirvana. Therefore, the treatise says that if the mind is not liberated, one cannot attain Nirvana. The verse says 'the latter after the latter,' the root of 'knowing' is after the root of 'not yet knowing,' and the root of 'complete knowing' is after the root of 'knowing,' therefore it is said 'the latter after the latter.' 'Etc.' also shows that there are other explanations. Some say that the root of 'not yet knowing that one will know' has an enhancing function in the cessation of afflictions severed by seeing. The root of 'knowing' has an enhancing function in the cessation of afflictions severed by cultivation. The root of 'complete knowing' has an enhancing function in dwelling in the bliss of the present Dharma. Because of this root of 'complete knowing,' one can experience the joy and happiness in the body of liberation. From the second part of this great text, the establishment and abolition of roots are explained. There are two points: first, stating the view of one's own school; second, narrating the views of other schools. First, stating the view of one's own school, the question will be clarified. The treatise says, if something is established as a root because it has an enhancing function, then ignorance and the like (ignorance: delusion about the true nature of things) should also be established as roots. Ignorance and the like, as causes, have different enhancing functions on the results of action and the like. (This is questioning from the perspective of one's own school, the twelve links of dependent origination mutually cause each other, having an enhancing function, and should be established as roots.) Also, abilities of speech and the like (abilities of speech: the ability to speak) should also be established as roots. Abilities of speech, hands, feet, urination, and defecation.
處。于語執行棄樂事中。如其次第。有增上故。解云。此約外道數論宗為難。彼宗立五根。語具是肉舌。于語有增上用。手于執有增上用。足於行步。有增上用。大便處於棄穢有增上用。小便處起淫樂。有增上用。應立為根 如是等事。不應立根。由所許根。有如是相。頌曰。
心所依此別 此住此雜染 此資糧此凈 由此量立根
釋曰。心所依者。謂眼等六根。此內六處。是有情本也。此別者。此六根相差別。由女男根也。此住者。復由命根。此六根一期住也。此雜染者。此六根成雜染。由五受根也。此資糧者。此六根能與無漏凈法。作資糧由信等五也。此凈者。此六根成無漏凈。由后三根也 由此立根。事皆究竟。是故不應許無明等。及語具等。亦立為根。彼無此中增上用故。
從此已下。第二敘異說。是識見宗。論云。復有餘師。別說根相。頌曰。
或流轉所依 及生住受用 建立前十四 還滅后亦然
釋曰。或言顯此是余師意。約流轉還滅。立二十二根。言流轉者。以識為體。于生死中。流轉故也。流轉有四。一流轉所依 謂眼等六根。二流轉生。由女男根。從彼生故。三流轉住。謂由命根。依彼住故。四流轉受用。由五受根。能領納故。上來約四義。立前十四根。
【現代漢語翻譯】 現代漢語譯本： 處：指大便處，在丟棄污穢之物時作用增強。 于語執行棄樂事中：指小便處，在產生性慾快感時作用增強。像這樣依次類推，因為有增強的作用。 解釋：這裡是以外道數論宗的觀點來提出質疑。他們認為有五根：語具（說話的工具）是肉舌，在說話方面有增強的作用；手在執持方面有增強的作用；腳在行走方面有增強的作用；大便處在丟棄污穢方面有增強的作用；小便處在產生性慾快感方面有增強的作用，所以應該被認為是根。 如是等事，不應立根：像這些事物，不應該被認為是根，因為所認可的根，有它特定的性質。 頌曰： 心所依此別，此住此雜染，此資糧此凈，由此量立根。 解釋：心所依者：指眼等六根（眼根、耳根、鼻根、舌根、身根、意根），這內在的六處，是有情眾生的根本。 此別者：指這六根的相狀差別，是由女根（女性的性器官）和男根（男性的性器官）造成的。 此住者：指由命根（維持生命的能力）使這六根能夠維持一期的生命。 此雜染者：指這六根形成雜染，是由五受根（苦受、樂受、喜受、憂受、舍受）造成的。 此資糧者：指這六根能夠為無漏清凈的佛法，作為修行的資糧，是由信等五根（信根、精進根、念根、定根、慧根）造成的。 此凈者：指這六根成就無漏清凈，是由后三根（未知當知根、已知根、具知根）造成的。 由此立根，事皆究竟：由此建立根，所有的事情都得到究竟的解決。所以不應該允許無明等，以及語具等，也被認為是根，因為它們沒有這裡所說的增強作用。 從此已下，第二敘異說：從這裡開始，第二部分敘述不同的觀點，是識見宗的觀點。 論云：復有餘師，別說根相：論中說，還有其他的老師，另外解釋根的相狀。 頌曰： 或流轉所依，及生住受用，建立前十四，還滅后亦然。 解釋：或言顯此是余師意：『或』字顯示這是其他老師的觀點。約流轉還滅：根據流轉和還滅，建立二十二根。 言流轉者，以識為體，于生死中，流轉故也：所說的流轉，是以識（意識）為本體，在生死輪迴中流轉。 流轉有四：流轉有四種：一流轉所依：指眼等六根（眼根、耳根、鼻根、舌根、身根、意根）。二流轉生：由女男根（女性的性器官和男性的性器官），從它們產生。三流轉住：謂由命根（維持生命的能力），依靠它而存在。四流轉受用：由五受根（苦受、樂受、喜受、憂受、舍受），能夠領納感受。上面根據四種意義，建立了前面的十四根。
【English Translation】 English version: 'Place': Refers to the anus, where the function is enhanced during the disposal of waste. 'In the matter of speech, execution, abandonment, and pleasure': Refers to the urethra, where the function is enhanced during the generation of sexual pleasure. Similarly, in this order, because there is an enhancement of function. Explanation: This is a challenge posed from the perspective of the Samkhya school of externalists. They posit five indriyas (organs): the organ of speech is the fleshy tongue, which has an enhanced function in speech; the hand has an enhanced function in grasping; the foot has an enhanced function in walking; the anus has an enhanced function in discarding filth; and the urethra has an enhanced function in generating sexual pleasure, so they should be considered as indriyas. 'Such things should not be established as indriyas': Things like these should not be considered indriyas because the recognized indriyas have specific characteristics. Verse: 'What the mind relies on, this distinction, this dwelling, this defilement, this resource, this purification, by this measure, establish the indriyas.' Explanation: 'What the mind relies on': Refers to the six indriyas (eye, ear, nose, tongue, body, and mind). These six internal places are the foundation of sentient beings. 'This distinction': Refers to the differences in the characteristics of these six indriyas, which are caused by the female organ (the female sexual organ) and the male organ (the male sexual organ). 'This dwelling': Refers to the fact that the life faculty (the ability to sustain life) enables these six indriyas to maintain a lifetime. 'This defilement': Refers to the fact that these six indriyas become defiled, which is caused by the five feeling faculties (suffering, pleasure, joy, sorrow, and equanimity). 'This resource': Refers to the fact that these six indriyas can serve as a resource for the undefiled pure Dharma, which is caused by the five faculties of faith, etc. (faith, vigor, mindfulness, concentration, and wisdom). 'This purification': Refers to the fact that these six indriyas achieve undefiled purity, which is caused by the last three faculties (the faculty of 'I will know what is not yet known', the faculty of knowledge, and the faculty of complete knowledge). 'By this establishment of indriyas, all matters are ultimately resolved': By establishing the indriyas in this way, all matters are ultimately resolved. Therefore, it should not be allowed that ignorance, etc., and the organ of speech, etc., are also considered indriyas, because they do not have the enhanced function mentioned here. From here onwards, the second part narrates different views: From here onwards, the second part narrates different views, which is the view of the Consciousness-Only school. Treatise says: 'Furthermore, other teachers explain the characteristics of the indriyas differently': The treatise says that there are other teachers who explain the characteristics of the indriyas differently. Verse: 'Or what transmigration relies on, and birth, dwelling, and enjoyment, establish the first fourteen, and the cessation is also thus.' Explanation: 'Or' indicates that this is the intention of other teachers: The word 'or' indicates that this is the view of other teachers. 'According to transmigration and cessation': According to transmigration and cessation, twenty-two indriyas are established. 'What is called transmigration takes consciousness as its essence, and transmigrates in samsara': What is called transmigration takes consciousness (vijnana) as its essence and transmigrates in samsara (the cycle of birth and death). There are four types of transmigration: There are four types of transmigration: First, what transmigration relies on: Refers to the six indriyas (eye, ear, nose, tongue, body, and mind). Second, the birth of transmigration: From the female and male organs (the female and male sexual organs), they are produced. Third, the dwelling of transmigration: It is said that it relies on the life faculty (the ability to sustain life) and exists. Fourth, the enjoyment of transmigration: By the five feeling faculties (suffering, pleasure, joy, sorrow, and equanimity), it is able to receive feelings. Based on the four meanings above, the first fourteen indriyas are established.
思可知也 言還滅者。生死止息。名為還滅。取涅槃得。為還滅體。還滅位中。同前四義。立后八根。一還滅所依。謂信等五根。一切善法。生之本故。二還滅生。由未知當知根。正定聚中。此初生故。三還滅得住。由已知根。令涅槃得。相續起故。四還滅得受用。由具知根。受用現法樂住故 又論結云。根量由此。無減無增。即由此緣。經立次第(由此者。此流轉還滅也。二十二根。更不可增減)。
從此大文第三。明根體。于中眼等六根。女男二根。此之八根。界品已說。命根及信等五根。此六下文當辨 唯有樂等五受。三無漏根。更無轉辨處。故今應釋。頌曰。
身不悅名苦 即此悅名樂 及三定心悅 余處此名喜 心不悅名憂 中舍二無別 見修無學道 依九立三根
釋曰。身不悅名苦者。身謂身受。即五識相應受也。身謂所依。受依身起。名為身受。身之受故。依主釋也。言不悅者。是損惱義。于身受內能損惱者。名為苦根 即此悅名樂者。即前身受。名為即此悅也 于身受中。能攝益者。名為樂根。及三定心悅者。心謂第六意識 此第三定。心相應受。能攝益者。亦名樂根。謂第三禪。五識無故。無身受樂。唯心悅名樂也 余處此名喜者。除第三禪。于下三地。名為余處
【現代漢語翻譯】 現代漢語譯本 思慮可以理解，言語歸於寂滅。生死止息，名為還滅（Nirvana，涅槃）。取證涅槃，作為還滅的本體。在還滅的位階中，與之前的四種意義相同，建立后八根：一、還滅所依，指信等五根（信根、精進根、念根、定根、慧根），是一切善法生起的根本。二、還滅生，由未知當知根（Anajnatavijnapasyamindriya，未知根）產生，在正定聚中，這是最初生起的。三、還滅得住，由已知根（Ajnavindriya，已知根）使涅槃得以相續生起。四、還滅得受用，由具知根（Ajnatavindriya，具知根）受用現法樂住的緣故。又論中總結說，根的量由此，沒有減少也沒有增加，即由此因緣，經中建立次第（由此，指流轉還滅。二十二根，更不可能增減）。
從此大段文字的第三部分，闡明根的體性。其中眼等六根（眼根、耳根、鼻根、舌根、身根、意根），女男二根（女根、男根），已經在界品中說過。命根以及信等五根，這六種將在下文辨析。只有樂等五受（苦受、樂受、喜受、憂受、舍受），三無漏根（未知當知根、已知根、具知根），沒有其他可以轉而辨析的地方，所以現在應當解釋。頌文說：
身體不適悅，名為苦；即此適悅，名為樂；以及三禪定中的心悅，其餘地方，此名為喜；心不適悅，名為憂；中舍二者沒有區別；見道、修道、無學道，依靠九地建立三根。
解釋：身體不適悅，名為苦，身體指身受，即與五識相應的感受。身體指所依，感受依身而起，名為身受，是身體的感受，屬於依主釋。所說的不適悅，是損惱的意思。在身受中能夠損惱的，名為苦根。即此適悅，名為樂，即指前面的身受，名為即此適悅。在身受中，能夠攝益的，名為樂根。以及三禪定中的心悅，心指第六意識。這第三禪定中，與心相應的感受，能夠攝益的，也名為樂根。所說的第三禪，因為沒有五識，所以沒有身受的快樂，只有心的喜悅名為樂。其餘地方，此名為喜，除了第三禪，在下三地，名為其餘地方。
【English Translation】 English version It can be understood through thought that speech returns to extinction. The cessation of birth and death is called 'return to extinction' (Nirvana). Attaining Nirvana is considered the substance of return to extinction. In the state of return to extinction, it is the same as the previous four meanings, establishing the latter eight roots: First, the support for return to extinction refers to the five roots of faith, etc. (faith, vigor, mindfulness, concentration, wisdom), which are the foundation for the arising of all good dharmas. Second, the arising of return to extinction is produced by the 'root of one who will know what is not yet known' (Anajnatavijnapasyamindriya), in the assembly of those rightly determined, this is the first to arise. Third, the attainment and abiding of return to extinction is caused by the 'root of knowledge' (Ajnavindriya), enabling Nirvana to arise continuously. Fourth, the enjoyment of return to extinction is due to the 'root of complete knowledge' (Ajnatavindriya), enjoying the pleasure of abiding in the present dharma. Furthermore, the treatise concludes that the measure of the roots is thus, neither decreasing nor increasing, that is, due to this cause, the sutras establish the order (by this, referring to the cycle of wandering and returning to extinction. The twenty-two roots cannot be increased or decreased further).
From this third part of the great text, the nature of the roots is clarified. Among them, the six roots of the eye, etc. (eye, ear, nose, tongue, body, mind), and the two roots of male and female (female, male), have already been discussed in the 'Element' chapter. The life root and the five roots of faith, etc., these six will be analyzed in the following text. Only the five feelings of pleasure, etc. (suffering, pleasure, joy, sorrow, equanimity), and the three non-outflow roots (the root of one who will know what is not yet known, the root of knowledge, the root of complete knowledge), have no other place to be analyzed, so they should be explained now. The verse says:
'The body's unpleasantness is called suffering; this pleasantness is called pleasure; and the mind's pleasure in the third dhyana is also called pleasure; in other places, this is called joy; the mind's unpleasantness is called sorrow; equanimity and indifference are not different; the path of seeing, the path of cultivation, and the path of no more learning, rely on the nine grounds to establish the three roots.'
Explanation: 'The body's unpleasantness is called suffering,' the body refers to bodily feeling, that is, the feeling associated with the five consciousnesses. The body refers to the support, the feeling arises depending on the body, and is called bodily feeling, which is the feeling of the body, belonging to the possessive compound. What is said to be unpleasant is the meaning of harm and annoyance. Among bodily feelings, what can harm and annoy is called the root of suffering. 'This pleasantness is called pleasure,' refers to the preceding bodily feeling, called 'this pleasantness.' Among bodily feelings, what can benefit is called the root of pleasure. 'And the mind's pleasure in the third dhyana,' the mind refers to the sixth consciousness. In this third dhyana, the feeling associated with the mind, which can benefit, is also called the root of pleasure. What is said to be the third dhyana, because there are no five consciousnesses, there is no bodily pleasure, only the mind's joy is called pleasure. 'In other places, this is called joy,' except for the third dhyana, in the lower three realms, it is called 'other places.'
(下三地者。欲界初二禪也)。此者。此第六識心也。謂此心悅。于下三地。名為喜根。第三靜慮。心悅安靜。離喜貪故。唯名樂根。下三地中。心悅粗動。有喜貪故。唯名喜根 心不悅名憂者。意識相應。能損惱受。是心不悅。此名憂根 中舍二無別者。中謂非悅非不悅。即是不苦不樂受。此處中受。名為舍根。二者謂身心二也。身即五識。心是意識。舍在身心。同無分別。任運而生。故雖通二立一舍根 又論云。在心苦樂。多分別生。在身不然。隨境力故。阿羅漢等。亦如是生。故此立根。身心各別。解云。在心苦樂者。意地受也。苦樂在心。分別起故。苦名為憂。樂名為喜。樂受在第三禪。即無分別。為簡此故。故言多分別生也。苦樂二受。在五識身。無分別故。名為不然。謂五識身。隨境力故。名無分別。阿羅漢等。舉聖同凡 故此苦樂。在五識身。名苦名樂。在第六識。名喜名憂也 見修無學道依九立三根者。九謂意喜樂舍信等五根。若在見道。依此九根。立未知當知根。若在修道。依此九根。立已知根。在無學道。亦依此九。立具知根。
論云。如是三名。因何而立。謂在見道。有未曾知。當知行轉。故說彼名未知當知 解云。見道有十五心。謂八忍七智。此十五心。於四諦境。有未曾知。當知行
【現代漢語翻譯】 現代漢語譯本： （下三地指的是欲界和初禪、二禪）。這裡的『此』，指的是第六識心。說這個心愉悅，在下三地，就叫做喜根。在第三禪，心悅安靜，因為離開了對喜的貪戀，所以只叫做樂根。在下三地中，心悅粗糙而動盪，因為有對喜的貪戀，所以只叫做喜根。心不愉悅叫做憂根，指的是意識相應，能夠損惱的感受，是心不愉悅。這叫做憂根。中舍二無別，指的是非悅非不悅，也就是不苦不樂的感受。這裡的中受，叫做舍根。二指的是身和心兩個方面。身指的是五識，心指的是意識。舍在身和心，同樣沒有分別，自然而然地產生。所以雖然貫通身心二者，隻立一個舍根。 另外，《論》中說，在心中的苦樂，多由分別產生，在身上則不然，是隨著外境的力量而產生的。阿羅漢等聖者，也是這樣產生的。所以這裡立根，身和心是各自不同的。解釋說，在心中的苦樂，指的是意地的感受。苦樂在心中，由分別而生起，苦叫做憂，樂叫做喜。樂受在第三禪，就沒有分別了，爲了簡別這種情況，所以說多由分別產生。苦樂二受，在五識身中，沒有分別，所以叫做不然。指的是五識身，隨著外境的力量，叫做沒有分別。阿羅漢等，是舉聖者與凡夫相同的情況。所以這裡的苦樂，在五識身中，叫做苦和樂，在第六識中，叫做喜和憂。 見道、修道、無學道，依據九根而立三根，指的是意喜、樂、舍、信等五根。如果在見道，依據這九根，立未知當知根。如果在修道，依據這九根，立已知根。在無學道，也依據這九根，立具知根。 《論》中說，這三種名稱，是因何而立的呢？說在見道，有未曾知，當知行轉，所以說它叫做未知當知。 解釋說，見道有十五心，指的是八忍和七智。這十五心，對於四諦的境界，有未曾知，當知行。
【English Translation】 English version: (The 'lower three realms' refer to the desire realm, the first dhyana, and the second dhyana). Here, 'this' refers to the sixth consciousness-mind. When this mind is pleased in the lower three realms, it is called the 'root of joy' (喜根, xǐ gēn). In the third dhyana, the mind is pleased and tranquil, having abandoned the craving for joy, so it is only called the 'root of pleasure' (樂根, lè gēn). In the lower three realms, the mind's pleasure is coarse and agitated, because there is craving for joy, so it is only called the 'root of joy'. When the mind is not pleased, it is called the 'root of sorrow' (憂根, yōu gēn), which refers to the consciousness in association with afflictive feelings, which are capable of causing distress. This is called the 'root of sorrow'. 'Neutrality' (中舍, zhōng shě) is no different from 'neither pleasure nor displeasure,' which is neither painful nor pleasant feeling. This neutral feeling is called the 'root of equanimity' (舍根, shě gēn). 'Two' refers to the two aspects of body and mind. 'Body' refers to the five consciousnesses, and 'mind' refers to the consciousness. Equanimity in body and mind is the same, without distinction, arising naturally. Therefore, although it pervades both body and mind, only one 'root of equanimity' is established. Furthermore, the Treatise says that the suffering and pleasure in the mind mostly arise from discrimination, but it is not so in the body, as it arises according to the power of external objects. Arhats and other sages also arise in this way. Therefore, here, the roots are established as distinct for body and mind. The explanation says that the suffering and pleasure in the mind refer to the feelings in the mental realm. Suffering and pleasure are in the mind, arising from discrimination; suffering is called sorrow, and pleasure is called joy. Pleasure is in the third dhyana, where there is no discrimination. To distinguish this case, it is said that it mostly arises from discrimination. The feelings of suffering and pleasure in the five consciousnesses do not involve discrimination, so it is said to be not so. This refers to the five consciousnesses, which are said to be without discrimination because they follow the power of external objects. Arhats and others are cited as examples of sages being the same as ordinary beings. Therefore, here, suffering and pleasure in the five consciousnesses are called suffering and pleasure, while in the sixth consciousness, they are called joy and sorrow. The 'path of seeing' (見道, jiàn dào), 'path of cultivation' (修道, xiū dào), and 'path of no more learning' (無學道, wú xué dào) establish three roots based on the nine roots, referring to the five roots of mental joy, pleasure, equanimity, faith, etc. If one is on the path of seeing, based on these nine roots, the 'root of the yet-to-be-known' (未知當知根, wèizhī dāngzhī gēn) is established. If one is on the path of cultivation, based on these nine roots, the 'root of the known' (已知根, yǐzhī gēn) is established. On the path of no more learning, the 'root of complete knowledge' (具知根, jùzhī gēn) is also established based on these nine roots. The Treatise says, 'Why are these three names established?' It is said that on the path of seeing, there is the turning of the yet-to-be-known and the to-be-known, so it is called the 'root of the yet-to-be-known'. The explanation says that the path of seeing has fifteen minds, referring to the eight acceptances (忍, rěn) and seven knowledges (智, zhì). These fifteen minds, with respect to the realm of the Four Noble Truths (四諦, sì dì), have the yet-to-be-known and the to-be-known.
相轉。如苦法忍。與疑得俱生。未知苦諦。名未曾知。后至智位。必當知故。名為當知。如苦忍既爾。諸餘七忍。亦復如是。故忍總名未知當知。中間七智。雖能正知。良由知諦未遍中間起故。亦名未知當知。故說彼有見道行者。名未知當知也。又論云。若在修道。無未曾知。但為斷除余隨眠故。即于彼境。複數了知。是故說彼。名為已知。解云。從道類智。已去乃至金剛喻定。總名修道。若在修道。上下八諦。總已知竟。無未曾知。但為斷除迷事煩惱。貪瞋癡慢。四隨眠故。於四諦境。數起智知。名為已知。是故說彼有修道行者。名為已知。已知而知故 又論云。在無學道。知己已知。故名為知(此釋知也。謂盡智無生智。作知己已知之解。故名為知也)。有此知者。名為具知(此釋具義也。有此者成就義也)。或習此知。已成性者。名為具知(此第二約習釋具也)。謂得盡智無生智故。如實自知我遍知苦。不復遍知。乃至廣說(釋知體也。謂盡無生。是具知體。如實自知。我遍知苦。是盡智行相不復遍知。是無生智行相。我已斷集是盡智。不復更斷。是無生智。我已證滅是盡智。不復更證是無生智。我已修道是盡智 不復更修。是無生智。含此義故。故言乃至廣說也)。廣彼所有根。名為未知當知根等。解云。此
【現代漢語翻譯】 現代漢語譯本： 相續轉變。例如苦法忍（Kufaren，對苦諦的忍可），與疑同時產生，因為尚未知曉苦諦，所以稱為『未曾知』。之後達到智位，必定會知曉，因此稱為『當知』。如同苦忍一樣，其餘七忍也是如此。所以，所有的忍都可以總稱為『未知當知』。中間的七智，雖然能夠正確地知曉，但由於知曉真諦尚未完全，在中間生起，所以也稱為『未知當知』。因此說那些處於見道的修行者，名為『未知當知』。 又論中說，如果在修道位，就沒有『未曾知』，只是爲了斷除剩餘的隨眠（suimian，煩惱的潛在形式），所以對同樣的境界，再次多次地了知，因此說他們名為『已知』。解釋說，從道類智（daoleizhi）開始，一直到金剛喻定（jingangyuding），總稱為修道。如果在修道位，上下八諦都已經完全知曉，沒有『未曾知』。只是爲了斷除迷於事相的煩惱，貪、嗔、癡、慢這四種隨眠，對於四諦的境界，多次生起智慧去知曉，名為『已知』。因此說那些處於修道的修行者，名為『已知』，是已知而知。 又論中說，在無學道（wuxuedao）位，是知已而知，所以名為『知』（這是對『知』的解釋，認為盡智（jin zhi）和無生智（wusheng zhi）是知已而知的解釋，所以名為『知』）。具有這種『知』的人，名為『具知』（這是對『具』的解釋，具有這種『知』就是成就的意思）。或者已經習慣這種『知』，已經成為習性的人，名為『具知』（這是第二種從習性的角度解釋『具』）。 意思是說，因為獲得了盡智和無生智，如實地自己知道我已經完全知曉了苦，不再需要再次知曉，乃至廣泛地說（這是解釋『知』的本體。盡智和無生智是『具知』的本體。如實地自己知道我已經完全知曉了苦，這是盡智的行相，不再需要再次知曉，這是無生智的行相。我已經斷除了集，這是盡智，不再需要再次斷除，這是無生智。我已經證得了滅，這是盡智，不再需要再次證得，這是無生智。我已經修習了道，這是盡智，不再需要再次修習，這是無生智。包含這個意思，所以說乃至廣泛地說）。廣泛地包含他們所有的根，名為未知當知根等。
【English Translation】 English version: Successive transformations occur. For example, the Kufaren (苦法忍, Acceptance of the Truth of Suffering) arises simultaneously with doubt, because the Truth of Suffering is not yet known, it is called 'Unknown'. Later, upon reaching the stage of wisdom, it will certainly be known, therefore it is called 'To be Known'. Just like the Kufaren, the other seven Ren (忍, Acceptances) are also the same. Therefore, all Ren can be collectively called 'Unknown and To be Known'. The seven Zhi (智, Wisdoms) in between, although capable of correctly knowing, are also called 'Unknown and To be Known' because the knowledge of the Truths is not yet complete and arises in between. Therefore, it is said that those practitioners in the Path of Seeing are called 'Unknown and To be Known'. Furthermore, the Lun (論, Treatise) says that if one is in the Path of Cultivation, there is no 'Unknown'. It is only to eliminate the remaining Suimian (隨眠, Latent tendencies of afflictions), so one repeatedly understands the same realm, therefore they are called 'Known'. It is explained that from the Daoleizhi (道類智, Wisdom of the Category of the Path) onwards, up to the Jingangyuding (金剛喻定, Diamond-like Samadhi), it is collectively called the Path of Cultivation. If one is in the Path of Cultivation, the eight Truths above and below are already completely known, and there is no 'Unknown'. It is only to eliminate the afflictions that are deluded about phenomena, the four Suimian of greed, anger, ignorance, and pride. For the realms of the Four Noble Truths, wisdom arises repeatedly to know them, and this is called 'Known'. Therefore, it is said that those practitioners in the Path of Cultivation are called 'Known', it is knowing what is already known. Furthermore, the Lun says that in the Path of No More Learning (Wuxuedao 無學道), it is knowing what is already known, therefore it is called 'Knowing' (This is an explanation of 'Knowing', considering that Jin Zhi (盡智, Exhaustion Wisdom) and Wusheng Zhi (無生智, Non-arising Wisdom) are explanations of knowing what is already known, therefore it is called 'Knowing'). One who possesses this 'Knowing' is called 'Fully Knowing' (This is an explanation of 'Fully', possessing this 'Knowing' means accomplishment). Or one who is already accustomed to this 'Knowing' and has become a habit is called 'Fully Knowing' (This is the second explanation of 'Fully' from the perspective of habit). It means that because one has obtained Jin Zhi and Wusheng Zhi, one truly knows that I have fully known suffering and no longer need to know it again, and so on extensively (This is explaining the essence of 'Knowing'. Jin Zhi and Wusheng Zhi are the essence of 'Fully Knowing'. Truly knowing that I have fully known suffering is the characteristic of Jin Zhi, and no longer needing to know it again is the characteristic of Wusheng Zhi. I have already eliminated the accumulation, this is Jin Zhi, and no longer need to eliminate it again, this is Wusheng Zhi. I have already attained cessation, this is Jin Zhi, and no longer need to attain it again, this is Wusheng Zhi. I have already cultivated the path, this is Jin Zhi, and no longer need to cultivate it again, this is Wusheng Zhi. It contains this meaning, therefore it is said 'and so on extensively'). Extensively including all their roots is called the Root of Unknown and To be Known, etc.
釋名也。彼者。彼未知當知。等行者。彼屬人也。根屬法也。彼未知當知等。行者人身中。有此根故。名未知當知等根。未知當知之根。名未知當知根等。依主釋也。上來所明。第三根體竟。
從此大文第四。諸門分別。于中有六。一有漏無漏門。二是異熟非異熟門。三有異熟無異熟門。四三性門。五界系門。六三斷門 且初第一有漏無漏門者。論云。此二十二根中。幾有漏幾無漏。頌曰。
唯無漏后三 有色命憂苦 當知唯有漏 通二餘九根
釋曰。唯無漏后三者。謂未知當知。已知具知根。此之三根。最居后故。名為后三。體唯無漏 有色命憂苦當知唯有漏者。言有色者。謂七色根。眼等五根。及女根男根。此之七根。是色蘊攝。名為有色。七有色根。及命憂苦。一向有漏 通二餘九根者。通有漏無漏二門。謂意喜樂舍信等五根。此九皆通有漏無漏。
從此第二。是異熟非異熟門者。論云。如是已說有漏無漏。二十二根中。幾是異熟。幾非異熟。頌曰。
命唯是異熟 憂及后八非 色意餘四受 一一皆通二
釋曰。命唯是異熟者。唯一命根。定是異熟。業所招故。憂及后八非者。憂根及后信等八根。是非異熟。憂通善惡。信等八根。唯是善性。是有記故。故非異熟
【現代漢語翻譯】 現代漢語譯本： 釋名：『彼』指的是那些未知但應當知曉的事物。『等行』指的是那些屬於人的事物。『根』指的是屬於法的事物。『彼未知當知等』，指的是在人的身體中，因為有這些根的存在，所以被稱為『未知當知等根』。『未知當知之根』，被稱為『未知當知根等』，這是一種依主釋的解釋。以上所說明的，是第三種根的本體的解釋。
從此開始，進入第四大類，對各種門類進行分別。其中有六個方面：一是有漏無漏門，二是異熟非異熟門，三是有異熟無異熟門，四是三性門，五是界系門，六是三斷門。首先來看第一個有漏無漏門。論中說：『這二十二根中，哪些是有漏的，哪些是無漏的？』頌文說：
『唯無漏后三，有色命憂苦，當知唯有漏，通二餘九根。』
解釋：『唯無漏后三』，指的是未知當知根（Anajnakatamajnatendriya，指預流果位的聖者所具有的根）、已知具知根（Ajnatendriya，指一來果、不還果位的聖者所具有的根）和已知根（Ajnatavindriyendriya，指阿羅漢果位的聖者所具有的根）。這三種根因為處於最後的位置，所以被稱為『后三』，它們的本體都是無漏的。『有色命憂苦當知唯有漏』，指的是七種色根，即眼根等五根，以及女根和男根。這七種根屬於色蘊，被稱為『有色』。這七種有色根，以及命根、憂根，都是有漏的。『通二餘九根』，指的是既可以是有漏的，也可以是無漏的。這包括意根、喜根、樂根、舍根、信根等五根。這九種根都可以是有漏的，也可以是無漏的。
從此開始，進入第二大類，是異熟非異熟門。論中說：『像這樣已經說了有漏無漏，那麼這二十二根中，哪些是異熟的，哪些是非異熟的？』頌文說：
『命唯是異熟，憂及后八非，色意餘四受，一一皆通二。』
解釋：『命唯是異熟』，指的是隻有命根一定是異熟的，因為它是業力所招感的。『憂及后八非』，指的是憂根以及後面的信根等八根，它們不是異熟的。憂根可以是善的，也可以是惡的。信根等八根，只有善的性質，是有記的，所以不是異熟的。
【English Translation】 English version: Explanation of Terms: 'Those' refers to things that are unknown but should be known. 'Equal conduct' refers to things that belong to people. 'Root' refers to things that belong to Dharma. 'Those unknown and to be known, etc.' refers to the fact that in the human body, because these roots exist, they are called 'roots of the unknown and to be known, etc.' 'The root of the unknown and to be known' is called 'root of the unknown and to be known, etc.,' which is an explanation based on dependency. The above explanation concludes the third type of root's substance.
From here, we enter the fourth major category, which is the differentiation of various categories. There are six aspects: first, the category of defiled and undefiled; second, the category of resultant and non-resultant; third, the category of having resultant and not having resultant; fourth, the category of the three natures; fifth, the category of realms; and sixth, the category of the three severances. Let's first look at the first category of defiled and undefiled. The treatise says: 'Among these twenty-two roots, which are defiled and which are undefiled?' The verse says:
'Only the last three are undefiled, form, life, sorrow, know that only these are defiled, common to both are the remaining nine roots.'
Explanation: 'Only the last three are undefiled' refers to the Anajnakatamajnatendriya (root of 'not yet knowing that one will know,' possessed by those in the stream-enterer stage), Ajnatendriya (root of 'knowing,' possessed by those in the once-returner and non-returner stages), and Ajnatavindriyendriya (root of 'having known,' possessed by those in the Arhat stage). These three roots are called 'the last three' because they are located at the end, and their substance is undefiled. 'Form, life, sorrow, know that only these are defiled' refers to the seven form roots, namely the five sense roots such as the eye root, as well as the female and male roots. These seven roots belong to the form aggregate and are called 'form.' These seven form roots, as well as the life root and sorrow root, are all defiled. 'Common to both are the remaining nine roots' refers to those that can be either defiled or undefiled. This includes the mind root, joy root, pleasure root, equanimity root, and the five roots of faith, etc. These nine roots can be either defiled or undefiled.
From here, we enter the second category, which is the category of resultant and non-resultant. The treatise says: 'Having spoken of defiled and undefiled in this way, among these twenty-two roots, which are resultant and which are non-resultant?' The verse says:
'Life alone is resultant, sorrow and the last eight are not, form, mind, and the remaining four feelings, each is common to both.'
Explanation: 'Life alone is resultant' refers to the fact that only the life root is definitely resultant, because it is caused by karmic forces. 'Sorrow and the last eight are not' refers to the sorrow root and the eight roots that follow, such as the faith root, etc., which are not resultant. The sorrow root can be good or evil. The eight roots such as the faith root are only of a good nature and are marked, so they are not resultant.
色意餘四受。一一皆通二者色謂七色。及意根餘四受(除憂)此十二根。一一皆是。通是異熟非異熟門。謂七色根。業所招者。即是異熟。若長養者便非異熟。意及四受。業所招者。即是異熟。若善惡性。又無記中。威儀工巧。及通果者。非是異熟。故十二根。通二門也。
從此第三。有異熟無異熟門。論云。如是已說是異熟等。二十二根中。幾有異熟。幾無異熟。頌曰。
憂定有異熟 前八后三無 意余受信等 一一皆通二
釋曰。憂定有異熟者。憂根當知。定有異熟。依唯越義。頌說定聲。唯者謂顯憂根。唯有異熟也。越者具二義故。越根次第。先說憂根也。言二義者。一憂非無記。強思起故。二非無漏。唯散地故。由此越次第。先說憂根定有異熟 前八后三無者。前八謂眼等前八根。后三者。三無漏根。此十一根。定無異熟 謂眼等八。無記性故。最後三根。是無漏故。不能招果。故無異熟 意余受信等一一皆通二者。意根所餘四受(除憂)信等五根。此之十根。一一皆通有異熟無異熟二也。謂意樂喜舍。若善惡性。及有漏者。即有異熟 若無記性。及無漏者。便無異熟 苦根若善惡性。即有異熟 若無記性。便無異熟 信等五根。若有漏者。名有異熟 若無漏者。即無異熟 故此十
【現代漢語翻譯】 現代漢語譯本 色意以及其餘四種感受（受指苦、樂、喜、舍四種感受）。每一種都通於兩種情況：色是指七種色根（眼、耳、鼻、舌、身、色、聲），以及意根，還有其餘四種感受（除去憂）。這十二種根，每一種都既可以是異熟（vipāka，果報），也可以不是異熟。七種色根，如果是業力所招感的，就是異熟；如果是長養的，就不是異熟。意根和四種感受，如果是業力所招感的，就是異熟；如果是善性、惡性，或者無記性中的威儀、工巧，以及通果（神通的果報），就不是異熟。所以這十二種根，通於異熟和非異熟兩種情況。
從這裡開始是第三部分，關於有異熟和無異熟的討論。《論》中說：『像這樣已經說完了異熟等。』在二十二根中，哪些是有異熟的，哪些是沒有異熟的？頌文說：
『憂定有異熟，前八后三無，意余受信等，一一皆通二。』
解釋：『憂定有異熟』，憂根（duḥkha-indriya，憂的根源）應當知道，一定是具有異熟的。『定』字在這裡是強調唯一的意思。頌文說『定』，是爲了顯示憂根是唯一具有異熟的。『越』字具有兩種含義，因此超越根的次第，先說憂根。兩種含義是：一，憂不是無記性的，是由強烈的思慮產生的；二，憂不是無漏的，只存在於散亂的心地中。因此超越次第，先說憂根一定是具有異熟的。『前八后三無』，前八是指眼等前八根（眼、耳、鼻、舌、身、命、男、女），后三是指三種無漏根（未知當知根、已知根、具知根）。這十一種根，一定沒有異熟。眼等八根，因為是無記性的緣故。最後三種根，因為是無漏的緣故，不能招感果報，所以沒有異熟。『意余受信等，一一皆通二』，意根（manas-indriya），其餘四種感受（除去憂），信等五根（信、精進、念、定、慧）。這十種根，每一種都通於有異熟和無異熟兩種情況。意根、樂受（sukha-indriya）、喜受（somanas-indriya）、舍受（upekṣā-indriya），如果是善性、惡性，以及有漏的，就有異熟；如果是無記性，以及無漏的，就沒有異熟。苦根（duḥkha-indriya），如果是善性、惡性，就有異熟；如果是無記性，就沒有異熟。信等五根，如果有漏，就名為有異熟；如果是無漏，就沒有異熟。所以這十種
【English Translation】 English version The sense faculties, the mind, and the remaining four feelings (referring to the feelings of suffering, pleasure, joy, and equanimity). Each of these is connected to two possibilities: 'sense faculties' refers to the seven sense bases (eye, ear, nose, tongue, body, form, sound), as well as the mind base, and the remaining four feelings (excluding sorrow). Each of these twelve bases can be either vipāka (result of karma) or not vipāka. The seven sense bases, if they are caused by karma, are vipāka; if they are nurtured, then they are not vipāka. The mind base and the four feelings, if they are caused by karma, are vipāka; if they are of a wholesome or unwholesome nature, or if they are of the neutral nature related to deportment, craftsmanship, or the fruits of supernormal powers, then they are not vipāka. Therefore, these twelve bases are connected to both vipāka and non-vipāka.
From here begins the third section, concerning the discussion of having vipāka and not having vipāka. The Treatise says: 'Thus, having already spoken of vipāka, etc.' Among the twenty-two bases, which have vipāka and which do not have vipāka? The verse says:
'Sorrow definitely has vipāka, the first eight and the last three do not, the mind and the remaining feelings, etc., each is connected to two.'
Explanation: 'Sorrow definitely has vipāka,' the sorrow base (duḥkha-indriya, the root of sorrow) should be known to definitely have vipāka. The word 'definitely' here emphasizes the meaning of uniqueness. The verse says 'definitely' to show that the sorrow base is the only one that has vipāka. The word 'exceeding' has two meanings, therefore exceeding the order of the bases, first speaking of the sorrow base. The two meanings are: one, sorrow is not of a neutral nature, it is produced by intense thought; two, sorrow is not unconditioned, it only exists in a scattered mind. Therefore, exceeding the order, first speaking of the sorrow base as definitely having vipāka. 'The first eight and the last three do not,' the first eight refers to the first eight bases such as the eye (eye, ear, nose, tongue, body, life, male, female), the last three refers to the three unconditioned bases (the base of 'I will know what is not yet known', the base of knowledge, the base of complete knowledge). These eleven bases definitely do not have vipāka. The eight bases such as the eye, because they are of a neutral nature. The last three bases, because they are unconditioned, cannot cause results, therefore they do not have vipāka. 'The mind and the remaining feelings, etc., each is connected to two,' the mind base (manas-indriya), the remaining four feelings (excluding sorrow), the five bases such as faith (faith, vigor, mindfulness, concentration, wisdom). Each of these ten bases is connected to both having vipāka and not having vipāka. The mind base, the pleasure feeling (sukha-indriya), the joy feeling (somanas-indriya), the equanimity feeling (upekṣā-indriya), if they are of a wholesome or unwholesome nature, and conditioned, then they have vipāka; if they are of a neutral nature, and unconditioned, then they do not have vipāka. The suffering feeling (duḥkha-indriya), if it is of a wholesome or unwholesome nature, then it has vipāka; if it is of a neutral nature, then it does not have vipāka. The five bases such as faith, if they are conditioned, are called having vipāka; if they are unconditioned, then they do not have vipāka. Therefore, these ten
通二類也。
從此第四。三性門。論云。如是已說有異熟等。二十二根中。幾善。幾不善。幾無記。頌曰。
唯善後八根 憂通善不善 意余受三種 前八唯無記
釋曰。唯善後八根者。謂信等八。名后八根。唯是善性 憂通善不善者。憂非無記。強思起故。通善惡性 意余受三種者。意根餘四受(除憂) 此五通三性 前八唯無記者。眼等前八。唯無記性。眼等五根。及男女命。名八根也。
從此第五。界系門。論云。如是已說善不善等。二十二根中。幾欲界系幾色界系。幾無色界系。頌曰。
欲色無色界 如次除后三 兼女男憂苦 並余色喜樂
釋曰。初句標三界也。如次除后三者。如次者。已下諸義。配上初句。故言如次也。除后三者。明欲界系。于欲界中。有十九根。除后三無漏根。由彼三根是不繫故。兼女男憂苦者。明色界系。於色界中。如前所除。后三根外兼除女男憂苦四根。餘十五根。是色界系。除女男者。離淫慾故 又女男根。身醜陋故。經說色界。名為男者。有男相故。非謂有根 無苦根者。身凈妙故(非苦依也) 又彼無有不善事故(非苦境也) 無憂根者。有奢摩多。潤相續故(相續者。是身非憂依也) 又彼無有惱害事故(非憂境也) 並余
【現代漢語翻譯】 現代漢語譯本 通二類也是這樣。
從第四部分開始，討論三性門。《阿毗達磨俱舍論》中說：『如上已述異熟等。二十二根中，哪些是善的？哪些是不善的？哪些是無記的？』頌文說：
『唯有後八根是善的，憂根通於善與不善，意根和其餘的受是三種性質，前八根唯是無記。』
解釋：『唯有後八根是善的』，指的是信等八根，被稱為后八根，唯有善的性質。『憂根通於善與不善』，憂根不是無記的，因為是強烈的思慮產生的，所以通於善與惡的性質。『意根和其餘的受是三種性質』，意根和其餘四種受（除了憂受），這五種根通於三種性質。『前八根唯是無記』，眼等前八根，唯是無記的性質。眼等五根，以及男女命根，被稱為八根。
從第五部分開始，討論界系門。《阿毗達磨俱舍論》中說：『如上已說善不善等。二十二根中，哪些是欲界所繫？哪些是界所繫？哪些是無界所繫？』頌文說：
『欲界、界、無界，依次除去後三根，加上女根、男根、憂根、苦根，以及其餘的色根、喜根、樂根。』
解釋：第一句標明了三界。『依次除去後三根』，『依次』指的是下面的各種意義，配合上面的第一句。所以說『依次』。『除去後三根』，說明欲界所繫，在欲界中，有十九根，除去後三無漏根（Anāsrava-indriya），因為這三種根是不繫屬任何界的。『加上女根、男根、憂根、苦根』，說明界所繫。在界中，如前面所除去的后三根外，再除去女根、男根、憂根、苦根這四種根，剩餘的十五根，是界所繫。除去女根、男根的原因是，離開了淫慾。而且女根、男根，身體醜陋。經中說，稱為男的，是因為有男性的特徵，不是說有男根。沒有苦根的原因是，身體清凈美妙（不是苦的所依）。而且那裡沒有不善的事情（不是苦的境界）。沒有憂根的原因是，有奢摩他（Śamatha），滋潤相續（相續指的是身體，不是憂的所依）。而且那裡沒有惱害的事情（不是憂的境界）。加上其餘的
【English Translation】 English version This also applies to the second category.
Now, the fourth section: The Section on Three Natures. The Abhidharmakośa-bhāṣya says: 'Having discussed the results of actions, etc., among the twenty-two faculties (indriya), how many are wholesome (kuśala), unwholesome (akuśala), and neutral (avyākrta)?' The verse states:
'Only the last eight faculties are wholesome; sorrow is common to wholesome and unwholesome; the mind and the remaining feelings are of three kinds; the first eight are only neutral.'
Explanation: 'Only the last eight faculties are wholesome' refers to the eight faculties beginning with faith (śraddhā), called the last eight faculties, which are only of a wholesome nature. 'Sorrow is common to wholesome and unwholesome' means that sorrow is not neutral because it arises from strong thought; therefore, it is common to both wholesome and unwholesome natures. 'The mind and the remaining feelings are of three kinds' refers to the mind faculty (manas-indriya) and the remaining four feelings (excluding sorrow); these five faculties are common to the three natures. 'The first eight are only neutral' means that the first eight faculties, such as the eye, are only of a neutral nature. The five sense faculties (eye, ear, nose, tongue, body), and the male and female faculties, are called the eight faculties.
Now, the fifth section: The Section on Realms and Affiliations. The Abhidharmakośa-bhāṣya says: 'Having discussed wholesome and unwholesome, etc., among the twenty-two faculties, how many are affiliated with the Desire Realm (kāmadhātu), the Form Realm (rūpadhātu), and the Formless Realm (arūpadhātu)?' The verse states:
'Desire, Form, and Formless Realms, successively excluding the last three, including the female, male, sorrow, and suffering faculties, along with the remaining form, joy, and pleasure faculties.'
Explanation: The first line indicates the three realms. 'Successively excluding the last three' means that the meanings below are related to the first line above. Therefore, it is said 'successively.' 'Excluding the last three' clarifies that in the Desire Realm, there are nineteen faculties, excluding the last three unconditioned faculties (anāsrava-indriya), because these three faculties are not affiliated with any realm. 'Including the female, male, sorrow, and suffering faculties' clarifies the affiliation with the Form Realm. In the Form Realm, as previously excluded, besides the last three faculties, also exclude the four faculties of female, male, sorrow, and suffering. The remaining fifteen faculties are affiliated with the Form Realm. The reason for excluding the female and male faculties is that they are free from lust. Moreover, the female and male faculties have ugly bodies. The scriptures say that in the Form Realm, those called male have male characteristics, not that they have male organs. The absence of the suffering faculty is because the body is pure and wonderful (not a basis for suffering). Moreover, there are no unwholesome deeds there (not an object of suffering). The absence of the sorrow faculty is because there is Śamatha that moistens the continuum (the continuum refers to the body, not a basis for sorrow). Moreover, there are no harmful events there (not an object of sorrow). Including the remaining
色喜樂者。明無色系。無色界中。如色界中。除后三根及女男憂苦。外並更除余色及喜樂根。言余色者。眼等五根。男女根外名之為余。除此已外所餘八根。無色界系。謂信等五。及命意舍。
從此第六。三斷門。論云。如是已說欲界系等。二十二根中。幾見所斷。幾修所斷。幾非所斷。頌曰。
意三受通三 憂見修所斷 九唯修所斷 五修非三非
釋曰。意三受通三者。意及三受。通三種斷。言三受者。謂喜樂舍。此上四根。若有漏者。通見修斷。若無漏者。唯非所斷 憂見修所斷者。憂根與迷理惑相應。是見所斷 諸餘有漏。是修所斷 非無漏故。不通非所斷 九唯修所斷者。九謂七色命苦。唯修所斷 七色命根。是無記性。不染污故 苦根與五識相應。非第六識生。前言不染。非六生色。定非見斷。故此九根非見所斷。非無漏故。不通非所斷。五修非三非者。五謂。信等五根。通修非二斷。若有漏者。是修所斷。若無漏者。是非所斷。不染污故不通見斷 三無漏根。唯非所斷。非無漏法。是所斷故。已上是第四。諸門分別竟。
從此第五。明雜分別。于中有六。一受生得異熟門。二約死位滅根多少門。三得果用根多少門。四成就諸根定量門。五成根極少門。六成根極多門。今初第
一。受生得異熟門者。論云。已說諸門義類差別。何界初得幾異熟根。頌曰。
欲胎卵濕生 初得二異熟 化生六七八 色六上唯命
釋曰。欲胎卵濕生初得二異熟者。欲謂欲界。胎卵濕生。除化生也。此之三生。初受生位。唯得身命二異熟根。由此三生根漸起故 不得余根。化生六七八者。化生初位。得六七八根。言得六根者。眼耳鼻舌身命。謂劫初時。無形化生故。有六根 得七根者。如諸天等。六根如上。加男女一。得八根者。謂惡趣中。容有二形化生者是也。六根如上。加男女二根。色六上唯命者。色謂色界。初得六根。如欲界中無形者說。上唯命者。上謂無色。勝下二界名之為上。一則定勝。無色因也。二者生勝。無色果也。初得一根。謂唯命也。
從此已下。第二死位。滅根多少者。論云。說異熟根。最初得已 何界死位。幾根后滅。頌曰。
正死滅諸根 無色三色八 欲頓十九八 漸四善增五
釋曰。正死滅諸根者。此之一句。流入下三句。皆並言之。無色三色八者。無色界中。將命終位。滅根有三。謂命意舍。色八者。色界命終。滅根有八。謂命意舍眼等五根。論云。一切化生。必具諸根。而生死故(釋前義也)欲頓十九八者。欲界頓死。十九八根。于最後
【現代漢語翻譯】 現代漢語譯本 一、關於受生時獲得異熟根的問題：論中說，已經講了各種門類和意義上的差別。在哪個界最初獲得幾種異熟根？頌文說：
『欲界胎生、卵生、濕生，最初獲得兩種異熟根； 化生獲得六種、七種或八種； 色界獲得六種，無色界只有命根。』
解釋：『欲界（Kāmadhātu）胎生、卵生、濕生，最初獲得兩種異熟根』，欲界指欲界，胎生、卵生、濕生，不包括化生。這三種生命形式，在最初受生時，只能獲得身根（kāyendriya）和命根（jīvitendriya）兩種異熟根。因為這三種生命形式的根逐漸產生，所以不能獲得其他根。
『化生獲得六種、七種或八種』，化生在最初時，獲得六種、七種或八種根。說獲得六種根，是指眼根（cakṣurindriya）、耳根（śrotrendriya）、鼻根（ghrāṇendriya）、舌根（jihvendriya）、身根和命根。這是指劫初時，沒有形體的化生，所以有六種根。獲得七種根，例如諸天等，六根如上，加上男女根（puruṣendriya/strīndriya）之一。獲得八種根，是指惡趣（durgati）中，可能有具有兩種性別的化生。六根如上，加上男女二根。
『色界獲得六種，無色界只有命根』，色界（Rūpadhātu）指**，最初獲得六種根，如欲界中沒有形體的眾生一樣。『無色界只有命根』，無色界（Arūpadhātu）超越下方的兩個界，所以稱為『上』。一是由於定的殊勝，是無色界的因；二是由於生的殊勝，是無色界的果。最初只獲得一種根，就是命根。
從這裡開始，第二部分討論死亡時滅去的根的數量。論中說，在說了異熟根最初獲得之後，哪個界在死亡時，哪些根最後滅去？頌文說：
『正常死亡時滅去所有根， 無色界滅三種，色界滅八種； 欲界頓死滅十九或八種， 漸死滅四種，善心增長時滅五種。』
解釋：『正常死亡時滅去所有根』，這一句涵蓋了下面的三句，都一起解釋。『無色界滅三種，色界滅八種』，在無色界中，將要死亡時，滅去的根有三種，即命根、意根（mana-indriya）和舍受（upekṣā）。色界死亡時，滅去的根有八種，即命根、意根、舍受、眼根等五根。論中說，一切化生，必定具有各種根，因為有生死（這是解釋前面的意義）。『欲界頓死滅十九或八種』，欲界突然死亡，滅去十九種或八種根。在最後
【English Translation】 English version I. On the Aspect of Obtaining Different Ripening Results at Birth: The treatise states, 'Having discussed the differences in categories and meanings of the various aspects, in which realm are how many roots of different ripening results initially obtained?' The verse says:
'In the Desire Realm, those born from wombs, eggs, or moisture, Initially obtain two different ripening results; Those born through transformation obtain six, seven, or eight; In the Form Realm, six are obtained, and in the realms above, only the life-root.'
Explanation: 'In the Desire Realm (Kāmadhātu), those born from wombs, eggs, or moisture, initially obtain two different ripening results,' refers to the Desire Realm, and those born from wombs, eggs, or moisture, excluding those born through transformation. These three types of beings, in their initial state of birth, only obtain two roots of different ripening results: the body-root (kāyendriya) and the life-root (jīvitendriya). Because the roots of these three types of beings gradually arise, they do not obtain other roots.
'Those born through transformation obtain six, seven, or eight,' refers to those born through transformation initially obtaining six, seven, or eight roots. To say they obtain six roots means the eye-root (cakṣurindriya), ear-root (śrotrendriya), nose-root (ghrāṇendriya), tongue-root (jihvendriya), body-root, and life-root. This refers to the beginning of the kalpa, when beings born through transformation have no form, thus having six roots. To obtain seven roots, such as the devas, the six roots are as above, plus one of the male or female roots (puruṣendriya/strīndriya). To obtain eight roots refers to those in the evil realms (durgati) who may be born through transformation with two genders. The six roots are as above, plus both male and female roots.
'In the Form Realm, six are obtained, and in the realms above, only the life-root,' refers to the Form Realm (Rūpadhātu), initially obtaining six roots, like those without form in the Desire Realm. 'In the realms above, only the life-root,' refers to the Formless Realm (Arūpadhātu), which surpasses the two realms below, hence being called 'above.' Firstly, due to the superiority of samādhi, it is the cause of the Formless Realm; secondly, due to the superiority of birth, it is the result of the Formless Realm. Initially, only one root is obtained, which is the life-root.
From here onwards, the second part discusses the number of roots that cease at the time of death. The treatise states, 'Having discussed the initial obtaining of roots of different ripening results, in which realm, at the time of death, which roots cease last?' The verse says:
'At the time of proper death, all roots cease, In the Formless Realm, three cease; in the Form Realm, eight cease; In the Desire Realm, sudden death causes nineteen or eight to cease, Gradual death causes four to cease; when wholesome thoughts increase, five cease.'
Explanation: 'At the time of proper death, all roots cease,' this sentence encompasses the three sentences below, all explained together. 'In the Formless Realm, three cease; in the Form Realm, eight cease,' in the Formless Realm, when about to die, three roots cease: the life-root, the mind-root (mana-indriya), and neutral feeling (upekṣā). In the Form Realm, at the time of death, eight roots cease: the life-root, the mind-root, neutral feeling, and the five sense roots such as the eye-root. The treatise states that all beings born through transformation must possess all roots because of birth and death (explaining the previous meaning). 'In the Desire Realm, sudden death causes nineteen or eight to cease,' in the Desire Realm, sudden death causes nineteen or eight roots to cease. At the very end
滅。滅十根者。謂二形人。頓命終時。眼等五根。女男命意舍。于最後滅。滅九根者。謂一形者。頓死於前十中。除女男一。滅八根者。謂無形人。頓死於前十根。除女男二。以無形故 漸四善增五者。漸謂漸死。欲界漸死。將命終時。唯滅四根。謂身命意舍。善增五者。善謂善心。于善心死。更增五根。謂信等五。前頓漸死。滅三根等。依染污無記心命終者說。若善心死。於前諸位。更增信等。故前三根。增至八根。前滅八根。增至十三。前滅九根。加至十四。前滅十根。增至十五。漸死四根。增至九根。謂三界善心死。皆有信等五也。
從此已下。第三明得果用根多少者。論云。分別根中。一切根法。皆應思擇。二十二根中。幾能證得何沙門果。頌曰。
九得邊二果 七八九中二 十一阿羅漢 依一容有說
釋曰。九得邊二果者。邊謂預流。阿羅漢果。居初后故。名之為邊。此邊二果。九根證得。初預流果。九根得者。謂意及舍。信等五根。未知當知。已知為九。其預流果。依未至定。故唯舍受。論云。未知當知根。在無間道。已知根。在解脫道。此二相資。得最初果。如其次第。于離系得。能為引因依因性故。解云未知當知在無間道者。第十五心。道類忍是也。已知根。在解脫道者。第
十六心。道類智是也。其無間道。為同類因。引離系得。名為引因。其解脫道。與離系得。俱時而生。持離系得。名為依因。離系得者。無為上得也 阿羅漢果。九根得者。謂意根信等五根。已知根。具知根。為八。喜樂舍中隨取其一。故成九也。以阿羅漢通九地證。其九地者。未至中間。四本靜慮。及三無色。除有頂也。若依未至中間第四靜慮。及三無色。證者唯舍受也 依初二禪。喜受證也 依第三禪。樂受證也。故於三受。隨取其一。又論云。已知根在無間道。具知根在解脫道。此二相資。得最後果。如其次第。于離系得。能為引因依因性故。解云。已知根在無間道者。金剛喻定是也。具知根在解脫道者。盡智是也。斷有頂惑。第九無間道。名金剛喻定。第九解脫道。名為盡智。其無間道。為同類因。引離系得。名為引因其解脫道。為能作因。持離系得。名為依因 七八九中二者。謂中間二果。即一來不還果也。此中二果。或七根。或八根。或九根。證得 且一來果七根得者。謂世間道依次第證。由七根得。謂意及舍。信等五根 唯依未至。證一來果。故唯取捨。不通余受 依出世道。由八根得。七根如前。加已知根為八 若一來果。倍離欲貪。超越證者。如預流果。由九根證得 先凡夫位。斷六品貪。名倍離
【現代漢語翻譯】 現代漢語譯本： 『十六心』指的是道類智（Dào lèi zhì，Wisdom of the Path Category）。其中的無間道（Wújiàn dào，Path of Immediate Succession）作為同類因（Tónglèi yīn，Homogeneous Cause），引導離系得（Lí xì dé，Attainment of Separation）的獲得，因此被稱為引因（Yǐn yīn，Leading Cause）。而解脫道（Jiětuō dào，Path of Liberation）與離系得同時產生，保持著離系得的狀態，因此被稱為依因（Yī yīn，Supporting Cause）。離系得指的是無為法（Wúwéi fǎ，Unconditioned Dharma）上的證得。 阿羅漢果（Āluóhàn guǒ，Arhat Fruit）由九根（Jiǔ gēn，Nine Roots）證得，這九根指的是意根（Yì gēn，Root of Mind）、信等五根（Xìn děng wǔ gēn，Five Roots of Faith, etc.）、已知根（Yǐ zhī gēn，Root of Knowing）、具知根（Jù zhī gēn，Root of Full Knowing），共八根，再加上喜、樂、舍（Xǐ, lè, shě，Joy, Pleasure, Equanimity）三種感受中任取其一，就構成了九根。這是因為阿羅漢可以通過九地（Jiǔ dì，Nine Realms）來證得，這九地指的是未至定（Wèizhì dìng，Unattained Concentration）、中間定（Zhōngjiān dìng，Intermediate Concentration）、四根本靜慮（Sì gēnběn jìnglǜ，Four Fundamental Dhyanas），以及三無色定（Sān wúsè dìng，Three Formless Concentrations），排除有頂天（Yǒudǐng tiān，Peak of Existence）。如果依據未至定、中間定、第四靜慮以及三無色定來證得，那麼就只有舍受（Shě shòu，Feeling of Equanimity）。 依據初禪（Chū chán，First Dhyana）和二禪（Èr chán，Second Dhyana），由喜受（Xǐ shòu，Feeling of Joy）證得。依據三禪（Sān chán，Third Dhyana），由樂受（Lè shòu，Feeling of Pleasure）證得。因此，在三種感受中，可以任取其一。此外，論中說，已知根在無間道，具知根在解脫道，這兩者相互資助，才能獲得最終的果位。按照次第，對於離系得來說，能夠作為引因和依因的性質。解釋說，已知根在無間道，指的是金剛喻定（Jīngāng yù dìng，Vajra-like Samadhi）。具知根在解脫道，指的是盡智（Jìn zhì，Knowledge of Exhaustion）。斷除有頂天的惑業，第九無間道被稱為金剛喻定，第九解脫道被稱為盡智。其中的無間道作為同類因，引導離系得的獲得，因此被稱為引因。而解脫道作為能作因（Néng zuò yīn，Efficient Cause），保持著離系得的狀態，因此被稱為依因。 『七八九中二者』指的是中間的二果，即一來果（Yī lái guǒ，Once-Returner Fruit）和不還果（Bù hái guǒ，Non-Returner Fruit）。這中間的二果，或者由七根證得，或者由八根證得，或者由九根證得。 且說一來果由七根證得，指的是世間道（Shìjiān dào，Mundane Path）依據次第證得，由七根獲得，這七根指的是意根以及舍受，還有信等五根。只依據未至定來證一來果，所以只取捨受，不包括其餘感受。依據出世道（Chū shì dào，Supramundane Path），由八根證得，七根如前所述，加上已知根為八根。如果一來果通過加倍地遠離欲貪（Yù tān，Desire and Greed），超越證得，就像預流果（Yù liú guǒ，Stream-Enterer Fruit）一樣，由九根證得。先在凡夫位（Fánfū wèi，Position of Ordinary Being），斷除六品貪慾，稱為加倍地遠離。
【English Translation】 English version: The 'Sixteen Minds' refer to Dào lèi zhì (道類智, Wisdom of the Path Category). Among them, Wújiàn dào (無間道, Path of Immediate Succession) serves as a Tónglèi yīn (同類因, Homogeneous Cause), leading to the attainment of Lí xì dé (離系得, Attainment of Separation), hence it is called Yǐn yīn (引因, Leading Cause). The Jiětuō dào (解脫道, Path of Liberation) arises simultaneously with Lí xì dé, maintaining the state of Lí xì dé, and is therefore called Yī yīn (依因, Supporting Cause). Lí xì dé refers to the attainment on the Wúwéi fǎ (無為法, Unconditioned Dharma). The Āluóhàn guǒ (阿羅漢果, Arhat Fruit) is attained by Jiǔ gēn (九根, Nine Roots), which include Yì gēn (意根, Root of Mind), Xìn děng wǔ gēn (信等五根, Five Roots of Faith, etc.), Yǐ zhī gēn (已知根, Root of Knowing), Jù zhī gēn (具知根, Root of Full Knowing), making eight roots in total, plus one of the three feelings: Xǐ, lè, shě (喜, 樂, 舍, Joy, Pleasure, Equanimity), thus forming the nine roots. This is because an Arhat can attain it through the Jiǔ dì (九地, Nine Realms), which are Wèizhì dìng (未至定, Unattained Concentration), Zhōngjiān dìng (中間定, Intermediate Concentration), Sì gēnběn jìnglǜ (四根本靜慮, Four Fundamental Dhyanas), and Sān wúsè dìng (三無色定, Three Formless Concentrations), excluding Yǒudǐng tiān (有頂天, Peak of Existence). If attained based on Wèizhì dìng, Zhōngjiān dìng, the Fourth Dhyana, and the Three Formless Concentrations, then there is only Shě shòu (舍受, Feeling of Equanimity). Based on Chū chán (初禪, First Dhyana) and Èr chán (二禪, Second Dhyana), it is attained by Xǐ shòu (喜受, Feeling of Joy). Based on Sān chán (三禪, Third Dhyana), it is attained by Lè shòu (樂受, Feeling of Pleasure). Therefore, among the three feelings, one can be chosen. Furthermore, the treatise states that Yǐ zhī gēn is in the Wújiàn dào, and Jù zhī gēn is in the Jiětuō dào. These two support each other to attain the final fruit. In order, they can serve as the nature of Yǐn yīn and Yī yīn for Lí xì dé. The explanation is that Yǐ zhī gēn in the Wújiàn dào refers to Jīngāng yù dìng (金剛喻定, Vajra-like Samadhi). Jù zhī gēn in the Jiětuō dào refers to Jìn zhì (盡智, Knowledge of Exhaustion). Cutting off the afflictions of Yǒudǐng tiān, the ninth Wújiàn dào is called Jīngāng yù dìng, and the ninth Jiětuō dào is called Jìn zhì. The Wújiàn dào serves as a Tónglèi yīn, leading to the attainment of Lí xì dé, hence it is called Yǐn yīn. The Jiětuō dào serves as a Néng zuò yīn (能作因, Efficient Cause), maintaining the state of Lí xì dé, and is therefore called Yī yīn. 『The two among seven, eight, and nine』 refers to the two intermediate fruits, namely Yī lái guǒ (一來果, Once-Returner Fruit) and Bù hái guǒ (不還果, Non-Returner Fruit). These two intermediate fruits are attained either by seven roots, eight roots, or nine roots. Let's say the Once-Returner Fruit is attained by seven roots, referring to the Shìjiān dào (世間道, Mundane Path) being attained in order, obtained by seven roots, which are the Yì gēn and Shě shòu, as well as the five roots of faith, etc. Only relying on Wèizhì dìng to attain the Once-Returner Fruit, so only Shě shòu is taken, excluding other feelings. Based on the Chū shì dào (出世道, Supramundane Path), it is attained by eight roots, the seven roots as mentioned before, plus Yǐ zhī gēn as the eighth root. If the Once-Returner Fruit is attained by doubly separating from Yù tān (欲貪, Desire and Greed), surpassing the attainment, like the Yù liú guǒ (預流果, Stream-Enterer Fruit), it is attained by nine roots. First, in the Fánfū wèi (凡夫位, Position of Ordinary Being), cutting off six grades of greed is called doubly separating.
欲。今入見道。至道類智。超越預流。直證第二。名超越證。上來明者。是一來果。七八九得。宜善知之 其不還果七根得者。用世間道。依次第證。由七根得。謂意及舍信等五根 八根得者。有二種八。且初八者。依出世道。七根如上。加已知為八。第二八者。用世間道。依次第證。謂意喜舍信等五根。故論云。又次第證。不還果者。若於第九解脫道中。入根本地。依世間道。由八根得。彼無間道。舍受相應。解脫道中。復有喜受。此二相資。得第三果。于離系得。二因如前。解云若超越證者。必無依未至定。從第九解脫道中。得入根本。以超越者。先得根本。更不願求。故不入也 次第證者。未曾得根本故。于未至定。第九解脫。若愿入者。得入根本也。無間道中舍受者。未至地中舍也。解脫道中喜受者。初禪根本喜也。由無間道。斷下地惑。欣上地故。解脫道中。得入根本也 九根得者。有二種九。且初九得者。謂超越證。故論云。全離欲貪。超越證者。由九根得。如前超越。得一來果(先凡夫位。斷九品惑。名全離欲。今入見道。至道類智。超前二果。直證第三。名超越證)。總說雖然。而有差別。謂此依地有差別故。樂喜舍中。可隨取一。前果超越。唯一舍根(已上論文) 解云。總說雖然者。謂總說九。
【現代漢語翻譯】 現代漢語譯本 『欲。今入見道。至道類智。超越預流。直證第二。名超越證。』意思是說，現在進入見道位，以類似於至道的智慧，超越了預流果，直接證得第二果（一來果），這被稱為『超越證』。上面所說的，就是一來果。七根、八根、九根的證得方式，應該好好了解。 『其不還果七根得者。用世間道。依次第證。由七根得。謂意及舍信等五根』。不還果（三果）通過七根證得的情況是：使用世間道，按照次第證得，由七根證得，這七根指的是意根以及舍受、信等五根。 『八根得者。有二種八。且初八者。依出世道。七根如上。加已知為八。第二八者。用世間道。依次第證。謂意喜舍信等五根。故論云。又次第證。不還果者。若於第九解脫道中。入根本地。依世間道。由八根得。彼無間道。舍受相應。解脫道中。復有喜受。此二相資。得第三果。于離系得。二因如前。解云若超越證者。必無依未至定。從第九解脫道中。得入根本。以超越者。先得根本。更不願求。故不入也 次第證者。未曾得根本故。于未至定。第九解脫。若愿入者。得入根本也。無間道中舍受者。未至地中舍也。解脫道中喜受者。初禪根本喜也。由無間道。斷下地惑。欣上地故。解脫道中。得入根本也』。通過八根證得的情況有兩種。第一種八根，是依據出世道，七根如上所述，加上『已知』為第八根。第二種八根，是使用世間道，按照次第證得，指的是意根、喜受、舍受、信等五根。所以論中說，又按照次第證得不還果的人，如果在第九解脫道中，進入根本定，依據世間道，由八根證得。那無間道與舍受相應，解脫道中，又有喜受，這兩種相互資助，證得第三果，在脫離束縛中獲得。兩種原因如前所述。解釋說，如果通過超越證得，必定沒有依靠未至定，從第九解脫道中，得以進入根本定。因為通過超越證得的人，先已獲得根本定，更不願再求，所以不進入。按照次第證得的人，未曾獲得根本定，所以在未至定，第九解脫時，如果願意進入，就能進入根本定。無間道中的舍受，是未至地中的舍受。解脫道中的喜受，是初禪根本定中的喜受。由於無間道，斷除了下地的迷惑，欣慕上地的緣故，在解脫道中，得以進入根本定。 『九根得者。有二種九。且初九得者。謂超越證。故論云。全離欲貪。超越證者。由九根得。如前超越。得一來果(先凡夫位。斷九品惑。名全離欲。今入見道。至道類智。超前二果。直證第三。名超越證)。總說雖然。而有差別。謂此依地有差別故。樂喜舍中。可隨取一。前果超越。唯一舍根(已上論文) 解云。總說雖然者。謂總說九』。通過九根證得的情況有兩種。第一種九根，指的是超越證。所以論中說，完全脫離欲貪，通過超越證得的人，由九根證得，如前面所說的超越，證得一來果（先前在凡夫位，斷除了九品惑，稱為完全脫離欲，現在進入見道位，以類似於至道的智慧，超越了前兩個果位，直接證得第三果，稱為超越證）。總的來說雖然如此，但還是有差別，這是因為所依據的禪定境界有差別。樂受、喜受、舍受中，可以隨意選取一種。前面的果位超越，只有舍根（以上是論文內容）。解釋說，總的來說雖然如此，指的是總的來說是九根。
【English Translation】 English version 'Desire. Now entering the Path of Seeing (見道, Jiàn Dào), with wisdom akin to the Ultimate Path, transcending the Stream-enterer (預流, Yùliú), directly realizing the Second Fruit (一來果, Yīlái Guǒ), this is called 'Transcending Realization (超越證, Chāoyuè Zhèng).' The above explanation refers to the Once-returner Fruit (一來果, Yīlái Guǒ). The attainment through seven roots, eight roots, and nine roots should be well understood.' 'Those who attain the Non-returner Fruit (不還果, Bùhuán Guǒ) through seven roots use the worldly path, realizing it in sequence, attained through seven roots, namely the mind (意, Yì) and the five roots of equanimity (舍, Shě), faith (信, Xìn), etc.' 'Those who attain through eight roots have two types of eight. The first eight relies on the supramundane path, with the seven roots as above, plus 'already known' (已知, Yǐzhī) as the eighth. The second eight uses the worldly path, realizing it in sequence, namely the mind (意, Yì), joy (喜, Xǐ), equanimity (舍, Shě), faith (信, Xìn), etc. Therefore, the treatise says, 'Also, those who realize the Non-returner Fruit in sequence, if in the ninth path of liberation, enter the fundamental dhyana (根本地, Gēnběn Dì), relying on the worldly path, attained through eight roots. That path of no gap (無間道, Wújiàn Dào) corresponds to equanimity (舍受, Shě Shòu), and in the path of liberation, there is also joy (喜受, Xǐ Shòu). These two mutually assist each other, attaining the Third Fruit (三果, Sān Guǒ), in detachment from bondage. The two causes are as before.' The explanation says that those who attain through transcendence certainly do not rely on the preliminary concentration (未至定, Wèizhì Dìng), to enter the fundamental dhyana from the ninth path of liberation. Because those who attain through transcendence have already attained the fundamental dhyana and no longer desire to seek it, so they do not enter. Those who attain in sequence have never attained the fundamental dhyana, so in the preliminary concentration, the ninth liberation, if they wish to enter, they can enter the fundamental dhyana. The equanimity in the path of no gap is the equanimity in the preliminary stage. The joy in the path of liberation is the joy in the fundamental dhyana of the first dhyana. Because the path of no gap cuts off the delusions of the lower realms, and rejoices in the higher realms, in the path of liberation, one can enter the fundamental dhyana.' 'Those who attain through nine roots have two types of nine. The first nine refers to transcendent realization. Therefore, the treatise says, 'Completely detached from desire and greed, those who attain through transcendence are attained through nine roots, as in the previous transcendence, attaining the Once-returner Fruit (previously in the position of an ordinary person, cutting off the nine grades of delusion, called complete detachment from desire, now entering the Path of Seeing, with wisdom akin to the Ultimate Path, transcending the previous two fruits, directly realizing the Third Fruit, called transcendent realization).' Although the general statement is so, there are differences, because the dhyana on which it is based is different. Among pleasure (樂, Lè), joy (喜, Xǐ), and equanimity (舍, Shě), one can choose any one. The previous fruit of transcendence has only the root of equanimity (the above is the content of the treatise). The explanation says that although the general statement is so, it refers to the general statement of nine roots.'
數同一來也。而有差別者。根中受名。即有差別。不同一來也。謂此依地有差別故者。釋上差別名也。謂此不還果。依六地證故。地有差別。若依未至中間。第四禪證。唯用舍受。依初二禪。用喜受證。依第三禪。用樂受證。故於三受。可隨取一。即是根名。有差別也 第二九者。依次第證不還果者。用出世間道。若於第九。解脫道中。入根本地。由九根得。謂意喜舍信等五根。已知根也。彼。無間道。舍受相應。解脫道中。復有喜受。故有二受。出世間道故。加已知根。故論云。依出世道。由九根得。八根如前加已知根。第九無間解脫。此俱有故(八根如前者。同前依世間道。中八根數。加已知為九也。無間解脫此俱有故者。此已知根。在無間解脫二道。俱有故須加之也) 據上所明。頌言七八九者應知。有二種七。謂一來不還各一七也。有三種八。謂一來果中。有一種八。不還果中。有二種八也 有三種九。一來中一九。不還中二九也 十一阿羅漢者。引本論為難也。故論。云。豈不根本阿毗達磨。問由幾根。得阿羅漢。答十一根。云何乃言由九根得(十一根者。意喜樂舍。信等五根。已知具知也)。依一容有說者。通前難也。依一身中容有十一根。故本論說 理實有九。故說九根。故論云。實得第四。但由九根
【現代漢語翻譯】 現代漢語譯本 『數同一來也。而有差別者。根中受名。即有差別。不同一來也。』意思是說，雖然數量上都是證得一來果，但因為根（indriya，指五根：信根、精進根、念根、定根、慧根）和感受（vedanā）的命名不同，所以存在差別，並非完全相同。『謂此依地有差別故者。釋上差別名也。』這句話解釋了上述差別的名稱，即因為所依賴的禪定境界（bhūmi）不同而有差別。也就是說，這個不還果（anāgāmin）是依據六地（未至定、中間定、初禪、二禪、三禪、四禪）證得的，所以地有差別。如果依據未至定（anāgamya）或中間定（antarā），或者第四禪（catuttha jhāna）證得，那麼只用舍受（upekkhā vedanā）；如果依據初禪（paṭhama jhāna）或二禪（dutiya jhāna）證得，那麼用喜受（somanassa vedanā）證得；如果依據第三禪（tatiya jhāna）證得，那麼用樂受（sukha vedanā）證得。因此，在三種感受中，可以隨意取一種，這就是根的名稱上的差別。 『第二九者。依次第證不還果者。用出世間道。若於第九。解脫道中。入根本地。由九根得。謂意喜舍信等五根。已知根也。彼。無間道。舍受相應。解脫道中。復有喜受。故有二受。出世間道故。加已知根。故論云。依出世道。由九根得。八根如前加已知根。第九無間解脫。此俱有故(八根如前者。同前依世間道。中八根數。加已知為九也。無間解脫此俱有故者。此已知根。在無間解脫二道。俱有故須加之也)』意思是說，第二種情況，依據次第證得不還果的人，使用出世間道（lokuttara-magga）。如果在第九剎那，也就是解脫道（vimuttimagga）中，進入根本定（mūla jhāna），由九根（indriya）獲得。這九根是：意根（mano-indriya）、喜根（somanassindriya）、舍根（upekkhindriya）、信根（saddhindriya）等五根，以及已知根（aññātaññassāmītindriya）。在無間道（anantarika-magga）中，與舍受相應；在解脫道中，又有喜受，所以有兩種感受。因為是出世間道，所以加上已知根。因此，《論》中說，依據出世間道，由九根獲得。八根如前所述，加上已知根，第九是無間道和解脫道，這兩種道都具有已知根（aññātaññassāmītindriya）。（八根如前所述，與前面依據世間道（lokiya-magga）中的八根數量相同，加上已知根為九。『無間解脫此俱有故者』，意思是說，這個已知根在無間道和解脫道中都存在，所以需要加上。） 『據上所明。頌言七八九者應知。有二種七。謂一來不還各一七也。有三種八。謂一來果中。有一種八。不還果中。有二種八也 有三種九。一來中一九。不還中二九也』意思是說，根據以上所說明的，頌文中所說的七、八、九，應該知道：有兩種七，即一來果（sakadāgāmin）和不還果（anāgāmin）各有一種七。有三種八，即一來果中有一種八，不還果中有兩種八。有三種九，即一來果中有一種九，不還果中有兩種九。 『十一阿羅漢者。引本論為難也。故論。云。豈不根本阿毗達磨。問由幾根。得阿羅漢。答十一根。云何乃言由九根得(十一根者。意喜樂舍。信等五根。已知具知也)。依一容有說者。通前難也。依一身中容有十一根。故本論說 理實有九。故說九根。故論云。實得第四。但由九根』意思是說，關於十一根證得阿羅漢（arahant）的問題，這是引用根本《阿毗達磨》（Abhidhamma）來提出疑問。因此，《論》中說：難道根本《阿毗達磨》不是問由幾根證得阿羅漢嗎？回答是十一根。為什麼現在說由九根證得呢？（十一根是：意根、喜根、樂根（sukhindriya）、舍根、信根等五根，以及已知根（aññātaññassāmītindriya）和具知根（aññāvindriya））。『依一容有說者。通前難也。』這句話是爲了解釋前面的疑問，即依據一個人身上可能存在十一根，所以《論》中這樣說。實際上只有九根，所以說九根。因此，《論》中說：實際上證得第四禪，但只由九根。
【English Translation】 English version 'The number is the same for once-returners, but there are differences. The name is received in the roots, so there are differences, not the same for once-returners.' This means that although the number is the same for attaining the once-returner fruit (sakadāgāmin), there are differences because the names of the roots (indriya, referring to the five roots: faith, effort, mindfulness, concentration, and wisdom) and feelings (vedanā) are different, so they are not completely the same. 'The reason why this depends on the ground and has differences is to explain the name of the above differences.' This sentence explains the name of the above differences, that is, because the meditative state (bhūmi) on which it depends is different, there are differences. That is to say, this non-returner fruit (anāgāmin) is attained based on the six grounds (access concentration, intermediate concentration, first jhāna, second jhāna, third jhāna, fourth jhāna), so the grounds are different. If it is attained based on access concentration (anāgamya) or intermediate concentration (antarā), or the fourth jhāna (catuttha jhāna), then only equanimity (upekkhā vedanā) is used; if it is attained based on the first jhāna (paṭhama jhāna) or the second jhāna (dutiya jhāna), then joy (somanassa vedanā) is used; if it is attained based on the third jhāna (tatiya jhāna), then happiness (sukha vedanā) is used. Therefore, among the three feelings, one can be chosen at will, and this is the difference in the name of the root. 'The second nine refers to those who attain the non-returner fruit in sequence, using the supramundane path. If in the ninth moment, that is, in the path of liberation, one enters the fundamental ground, it is obtained by nine roots. These nine roots are: the mind root (mano-indriya), the joy root (somanassindriya), the equanimity root (upekkhindriya), the faith root (saddhindriya), and the other five roots, as well as the root of knowing (aññātaññassāmītindriya). In the immediate path (anantarika-magga), it corresponds to equanimity; in the path of liberation, there is also joy, so there are two feelings. Because it is the supramundane path (lokuttara-magga), the root of knowing is added. Therefore, the treatise says that based on the supramundane path, it is obtained by nine roots. The eight roots are as mentioned above, plus the root of knowing, and the ninth is the immediate path and the path of liberation, both of which have the root of knowing (aññātaññassāmītindriya). (The eight roots are the same as the number of eight roots in the mundane path (lokiya-magga) mentioned above, plus the root of knowing to make nine. 'The immediate liberation has both', which means that this root of knowing exists in both the immediate path and the path of liberation, so it needs to be added.)' 'According to the above explanation, it should be known that the verses say seven, eight, and nine. There are two kinds of seven, that is, one seven each for the once-returner and the non-returner. There are three kinds of eight, that is, one kind of eight in the once-returner fruit and two kinds of eight in the non-returner fruit. There are three kinds of nine, that is, one kind of nine in the once-returner and two kinds of nine in the non-returner.' This means that according to the above explanation, the seven, eight, and nine mentioned in the verses should be known: there are two kinds of seven, that is, one seven each for the once-returner (sakadāgāmin) and the non-returner (anāgāmin). There are three kinds of eight, that is, one kind of eight in the once-returner fruit and two kinds of eight in the non-returner fruit. There are three kinds of nine, that is, one kind of nine in the once-returner and two kinds of nine in the non-returner. 'The eleven Arhats are cited from the original treatise as a difficulty. Therefore, the treatise says: Isn't the fundamental Abhidhamma asking by how many roots one attains Arhatship? The answer is eleven roots. Why do you say that it is attained by nine roots? (The eleven roots are: the mind root, the joy root, the happiness root (sukhindriya), the equanimity root, the five roots such as the faith root, as well as the root of knowing (aññātaññassāmītindriya) and the root of full knowing (aññāvindriya)). 'Relying on one possibility is said to overcome the previous difficulty.' This sentence is to explain the previous question, that is, according to the possibility that there are eleven roots in one person, so the treatise says so. In fact, there are only nine roots, so it is said that there are nine roots. Therefore, the treatise says: In fact, the fourth jhāna is attained, but only by nine roots.'
。而本論言十一根者。依一身中。容有故說。謂容有一補特伽羅。從無學位。數數退已。由喜樂舍。隨一現前。后復證得阿羅漢果。由斯本論說十一根。然無一時。三受俱起。是故今說定由九根(已上論文) 解云。阿羅漢果。通九地證故。有喜樂舍三受證也 又依薩婆多宗。許阿羅漢。數數有退。故於一身。許有三受證阿羅漢。然當證時。唯有一受。故說九根。各據一義。不相違也 論云。于不還果中。何不如是說(此難意者。謂第三果。許數數退通六地證。容於一身。有三受證。何不本論說十一根)。以無樂根。證不還果。而於后時。得有退義。亦無退已由樂后得(答前難也)解云。若樂根證。必定不退 若是退者。必無後時由樂根證。故知樂受證者。必無喜舍。喜舍證者。必無樂受故。故於一身。必無容有三受證。得不還果義故。不可說十一根也。又論云。非先離欲超越證第三。而於后時得有退義。此離欲果。二道所得。極堅牢故。解云。此文釋樂根證不退所以也。由此樂根在第三禪。次第證者。唯得初禪故 樂根證必是超越。謂凡夫位。斷二禪惑。后時容依第三禪。起見道證不還果。故知超越。得起樂根。此超越人。畢竟不退。以二道所得故。一先凡夫位。斷欲惑盡世道所得也。二今入見道。聖道所得也。次
【現代漢語翻譯】 現代漢語譯本： 而《阿毗達磨論》中說有十一根（Ekadasa indriya，指十一種感官能力），是依據一個身體中可能存在的情況而說的。意思是說，可能有一個補特伽羅（Pudgala，指人或眾生），從無學位（Asaiksa，指阿羅漢果位以下的學習階段）多次退轉，由於喜受（Somanassa，快樂的感受）、樂受（Sukha，愉悅的感受）或舍受（Upeksa，不苦不樂的感受）中的任何一種現前，之後又證得了阿羅漢果（Arhat，斷盡煩惱的聖者）。因此，《阿毗達磨論》說有十一根。然而，沒有一個時刻是三種感受同時生起的。所以現在說，決定是由九根（Nava indriya，指九種感官能力）所決定的（以上是論文內容）。 解釋說：阿羅漢果，通於九地（Nava-bhumi，指欲界、色界和無色界的九個層次）證得，所以有喜受、樂受、舍受三種感受的證得。 又依據薩婆多宗（Sarvastivada，一切有部），允許阿羅漢多次退轉，所以在同一個身體中，允許有三種感受證得阿羅漢。然而，當證得阿羅漢果時，只有一種感受。所以說九根，各自依據一種意義，並不互相矛盾。 論中說：在不還果（Anagamin，不再返回欲界的聖者）中，為什麼不像這樣說呢？（這個提問的意思是說，第三果，允許多次退轉，通於六地證得，可能在同一個身體中，有三種感受證得。為什麼《阿毗達磨論》不說有十一根呢？）因為沒有樂根（Sukha indriya，指愉悅的感受能力）證得不還果，而且在之後的時間裡，可能有退轉的情況，也沒有退轉之後由樂根再次證得（這是對前面問題的回答）。 解釋說：如果由樂根證得，必定不會退轉。如果是退轉的人，必定沒有之後由樂根證得的情況。所以知道由樂受證得的人，必定沒有喜受和舍受；由喜受和舍受證得的人，必定沒有樂受。所以在同一個身體中，必定不可能有三種感受證得不還果的情況。所以不可以像前面一樣說有十一根。 又論中說：不是先離欲（Viraga，指脫離慾望）超越（Urdhvagamana，指超越較低的禪定層次）證得第三果，而在之後的時間裡可能有退轉的情況。這種離欲果，是由兩種道（Dvimarga，指世間道和出世間道）所得，極其堅牢。 解釋說：這段文字解釋了樂根證得不退轉的原因。因為這種樂根在第三禪（Trtiya-dhyana，色界第三禪定）。次第證得的人，只能得到初禪（Prathama-dhyana，色界第一禪定）。樂根證得必定是超越。意思是說，在凡夫位（Prthag-jana，指未證得聖果的普通人），斷除了二禪的迷惑，之後可能依靠第三禪，生起見道（Darsana-marga，指證得真理的道路）證得不還果。所以知道超越的人，畢竟不會退轉。因為是由兩種道所得。一是先在凡夫位，斷除欲惑，由世間道所得。二是現在進入見道，由聖道所得。其次
【English Translation】 English version: The statement in the Abhidharma texts that there are eleven indriyas (Ekadasa indriya, referring to eleven sensory faculties) is based on the possibility within a single body. It means that there might be a Pudgala (Pudgala, referring to a person or sentient being) who, having regressed multiple times from the state of Asaiksa (Asaiksa, referring to the stage of learning below the Arhat fruit), due to the presence of either Somanassa (Somanassa, pleasant feeling), Sukha (Sukha, pleasurable feeling), or Upeksa (Upeksa, neutral feeling), later attains the Arhat fruit (Arhat, a saint who has extinguished all afflictions). Therefore, the Abhidharma texts say there are eleven indriyas. However, there is no moment when all three feelings arise simultaneously. So now it is said that it is definitely determined by nine indriyas (Nava indriya, referring to nine sensory faculties) (the above is the content of the treatise). It is explained that the Arhat fruit is attained through the nine bhumis (Nava-bhumi, referring to the nine levels of the desire realm, form realm, and formless realm), so there is the attainment of the three feelings of Somanassa, Sukha, and Upeksa. Moreover, according to the Sarvastivada (Sarvastivada, the 'All Exists' school), it is permissible for an Arhat to regress multiple times, so within the same body, it is permissible to have three feelings attain Arhatship. However, when attaining Arhatship, there is only one feeling. So saying nine indriyas, each is based on one meaning, and they do not contradict each other. The treatise says: In the Anagamin fruit (Anagamin, a saint who does not return to the desire realm), why is it not said like this? (The meaning of this question is that the third fruit allows multiple regressions and is attained through six bhumis, possibly in the same body, with three feelings attaining it. Why doesn't the Abhidharma texts say there are eleven indriyas?) Because there is no Sukha indriya (Sukha indriya, referring to the faculty of pleasurable feeling) attaining the Anagamin fruit, and in later times, there may be regression, and there is no subsequent attainment by Sukha after regression (this is the answer to the previous question). It is explained that if attained by Sukha, there will definitely be no regression. If there is regression, there will definitely be no subsequent attainment by Sukha. So it is known that those who attain by Sukha definitely do not have Somanassa and Upeksa; those who attain by Somanassa and Upeksa definitely do not have Sukha. So in the same body, it is definitely impossible to have three feelings attain the Anagamin fruit. So it cannot be said like before that there are eleven indriyas. Furthermore, the treatise says: It is not that one first detaches from desire (Viraga, referring to detachment from desires) and transcends (Urdhvagamana, referring to transcending lower levels of meditation) to attain the third fruit, and then in later times there may be regression. This fruit of detachment from desire is obtained by two paths (Dvimarga, referring to the mundane path and the supramundane path), and is extremely firm. It is explained that this passage explains the reason why attainment by Sukha does not regress. Because this Sukha is in the third dhyana (Trtiya-dhyana, the third meditation of the form realm). Those who attain it sequentially can only obtain the first dhyana (Prathama-dhyana, the first meditation of the form realm). Attainment by Sukha must be transcendence. It means that in the position of a Prthag-jana (Prthag-jana, referring to an ordinary person who has not attained the fruit of a saint), having cut off the delusions of the second dhyana, one may later rely on the third dhyana to generate the Darsana-marga (Darsana-marga, referring to the path of attaining truth) and attain the Anagamin fruit. So it is known that those who transcend will definitely not regress. Because it is obtained by two paths. One is first in the position of a Prthag-jana, cutting off the desires, obtained by the mundane path. The second is now entering the Darsana-marga, obtained by the supramundane path. Next
第證人。唯一道得。故可退矣。此上義隱。論有要處。故具錄之。
從此第四。成就諸根。定量門。論云。今應思擇。成就何根。彼諸根中。幾定成就。頌曰。
成就命意舍 各定成就三 若成就樂身 各定成就四 成眼等及喜 各定成五根 若成就苦根 彼定成就七 若成女男憂 信等各成八 二無漏十一 初無漏十三
釋曰。成就命意舍各定成就三者。此據三根必定成就。謂成命時。必有意舍。若成意舍必有命根。不可闕也 若成就樂身各定成就四者。謂成就樂根時。必有命意舍也 若成身根時。亦必有命意舍。故言各也。成樂不成身者。謂聖者生無色界。無色界中。成就下三禪無漏樂根也。成就身不成樂者。謂異生生第四禪。彼無樂根。下三禪樂根彼已斷也。既是凡夫。不可成就下無漏樂故。不成樂根。而成身根也。成樂不成喜者。謂異生生第三定也 成眼等及喜各定成五根者。眼等等取耳鼻舌。若成眼根。必成就五。謂身命意舍兼眼根。如眼既爾。耳鼻舌三各成五根。準眼說之。喜根成五根者。謂命意舍樂喜根。又論云。第二靜慮地生。未得第三靜慮。舍下未得上當成何樂根(此文意者。難前喜根。必成就樂第二靜慮。自地無樂。而有喜根。初禪有三識樂。今已舍竟
【現代漢語翻譯】 現代漢語譯本： 這是證人的話，唯一正確的道路。因此可以退下了。以上意義深奧，論中有重要之處，所以全部記錄下來。
從第四部分開始，成就諸根，定量門。論中說：『現在應該思考，成就什麼根？這些根中，哪些是必定成就的？』頌文說：
『成就命根、意根、舍根，各自必定成就三種根；如果成就樂根、身根，各自必定成就四種根；成就眼根等以及喜根，各自必定成就五種根；如果成就苦根，那必定成就七種根；如果成就女根、男根、憂根，信根等各自成就八種根；二無漏根成就十一種根，初無漏根成就十三種根。』
解釋說：『成就命根、意根、舍根，各自必定成就三種根』，這是根據三種根必定成就來說的。意思是說，成就命根時，必定有意根和舍根；如果成就意根和舍根，必定有命根，不可缺少。『如果成就樂根、身根，各自必定成就四種根』，意思是說，成就樂根時，必定有命根、意根和舍根。如果成就身根時，也必定有命根、意根和舍根，所以說是『各自』。成就樂根而不成就身根的情況，是指聖者生於無（沒有的地方），在沒有**的地方，成就下三禪的無漏樂根。成就身根而不成就樂根的情況，是指異生（凡夫）生於第四禪，他們沒有樂根，下三禪的樂根他們已經斷除了。因為是凡夫，不可能成就下三禪的無漏樂根，所以不成就樂根，而成就身根。成就樂根而不成就喜根的情況，是指異生生於第三禪。成就眼根等以及喜根，各自必定成就五種根，眼根等包括耳根、鼻根、舌根。如果成就眼根，必定成就五種根，即身根、命根、意根、舍根，加上眼根。像眼根這樣，耳根、鼻根、舌根三種根各自成就五種根，可以參照眼根來說明。喜根成就五種根，即命根、意根、舍根、樂根、喜根。另外，論中說：『在第二靜慮地出生，沒有得到第三靜慮，捨棄了下方的樂根，沒有得到上方的樂根，應當成就什麼樂根？』（這段文字的意思是，質疑前面的說法，喜根必定成就樂根，因為在第二靜慮，自身沒有樂根，卻有喜根。初禪有三識樂，現在已經捨棄完畢。）
【English Translation】 English version: This is the testimony of a witness, the only correct path. Therefore, it can be withdrawn. The above meaning is profound, and there are important points in the treatise, so they are all recorded.
From the fourth part onwards, the accomplishment of the roots, the quantitative gate. The treatise says: 'Now we should consider, what roots are accomplished? Among these roots, which are definitely accomplished?' The verse says:
'Accomplishing the life root (Jīvitendriya), mind root (Manendriya), and equanimity root (Upekṣendriya), each definitely accomplishes three roots; if accomplishing the pleasure root (Sukhendriya) and body root (Kāyendriya), each definitely accomplishes four roots; accomplishing the eye root (Cakṣurindriya) etc. and joy root (Saumanasyendriya), each definitely accomplishes five roots; if accomplishing the suffering root (Dukhendriya), then it definitely accomplishes seven roots; if accomplishing the female root (Strīndriya), male root (Purusendriya), and sorrow root (Daurmanasyendriya), the faith root (Śraddhendriya) etc. each accomplishes eight roots; the two non-outflow roots (Anāsravendriya) accomplish eleven roots, the initial non-outflow root accomplishes thirteen roots.'
The explanation says: 'Accomplishing the life root, mind root, and equanimity root, each definitely accomplishes three roots,' this is based on the definite accomplishment of three roots. It means that when the life root is accomplished, there must be the mind root and equanimity root; if the mind root and equanimity root are accomplished, there must be the life root, which cannot be lacking. 'If accomplishing the pleasure root and body root, each definitely accomplishes four roots,' it means that when the pleasure root is accomplished, there must be the life root, mind root, and equanimity root. If the body root is accomplished, there must also be the life root, mind root, and equanimity root, so it is said 'each'. The situation of accomplishing the pleasure root without accomplishing the body root refers to a sage being born in a place without ** (no ** place), in a place without **, accomplishing the non-outflow pleasure root of the lower three dhyanas (meditative states). The situation of accomplishing the body root without accomplishing the pleasure root refers to an ordinary being (pṛthagjana) being born in the fourth dhyana, they do not have the pleasure root, and the pleasure roots of the lower three dhyanas have already been cut off by them. Because they are ordinary beings, it is impossible to accomplish the non-outflow pleasure root of the lower three dhyanas, so they do not accomplish the pleasure root, but accomplish the body root. The situation of accomplishing the pleasure root without accomplishing the joy root refers to an ordinary being being born in the third dhyana. Accomplishing the eye root etc. and the joy root, each definitely accomplishes five roots, the eye root etc. includes the ear root (Śrotrendriya), nose root (Ghrāṇendriya), and tongue root (Jihvendriya). If the eye root is accomplished, five roots must be accomplished, namely the body root, life root, mind root, equanimity root, plus the eye root. Like the eye root, the ear root, nose root, and tongue root each accomplish five roots, which can be explained with reference to the eye root. The joy root accomplishes five roots, namely the life root, mind root, equanimity root, pleasure root, and joy root. In addition, the treatise says: 'Being born in the second dhyana realm, without obtaining the third dhyana, abandoning the lower pleasure root, and not obtaining the upper pleasure root, what pleasure root should be accomplished?' (The meaning of this passage is to question the previous statement that the joy root must accomplish the pleasure root, because in the second dhyana, one does not have the pleasure root, but has the joy root. The first dhyana has the pleasure of the three consciousnesses, which has now been completely abandoned.)
。第三禪意地樂。今復未修得故。言舍下未得上。當成何樂根也) 當言成就第三靜慮。染污樂根。余未得故(答也。未斷第三禪染污。必成就也。余未得者。余樂未得也) 若成就苦根彼定成就七者。彼者彼苦根定成就七根也。謂身命意喜樂舍苦根。夫成苦根。必是欲界。故此七種。不可闕也。於四受內。除憂根者。離欲舍故 若成女男憂信等各成八者。謂成女根。必成就八。七根如苦。更加女根。男根亦八。七根如苦。更加男根。憂根亦八。七根如苦。更加憂根。若成信等。各成八者。謂命意舍信等五根。二無漏十一者。謂已知具知二無漏根。各十一根也。已知根十一根者。謂命意喜樂舍信等五根。及已知根。具知十一者。前十一根中。除已知根。加具知根。初無漏十三者。謂未知當知。初無漏根。必成就十三根。言十三者。謂身命意喜樂舍苦信等五根。及未知當知根。此加身苦者。若成未知當知根。必在欲界。故定有身苦也。
從此第五。成根極少門者。論云。諸極少者。成就幾根。頌曰。
極少八無善 成受身命意 愚生無色界 成善命意舍
釋曰。極少八無善者。謂闡提人。名為無善。彼若極少。成就八根。謂五受身命意也 愚生無色界成善命意舍者。愚謂異生。未見諦故。彼若極
【現代漢語翻譯】 現代漢語譯本： 『第三禪意地樂。今復未修得故。言舍下未得上。當成何樂根也)』——如果有人問：『第三禪是意地之樂，現在又沒有修得，說是捨棄了地獄的樂，又沒有得到上界的樂，那麼會成就什麼樂根呢？』 『當言成就第三靜慮。染污樂根。余未得故』——應當回答說：『會成就第三靜慮的染污樂根，因為其他的樂根還沒有得到。』（這是回答。因為沒有斷除第三禪的染污，必定會成就染污樂根。『余未得者』，是指其他的樂根沒有得到。） 『若成就苦根彼定成就七者。彼者彼苦根定成就七根也。謂身命意喜樂舍苦根。夫成苦根。必是欲界。故此七種。不可闕也。於四受內。除憂根者。離欲舍故』——如果成就了苦根，那麼必定成就七種根。這裡說的『彼』，是指苦根必定成就七種根，即身根、命根、意根、喜根、樂根、舍根和苦根。凡是成就苦根的，必定是在欲界，所以這七種根不可缺少。在四種感受中，除去憂根，是因為已經離開了慾望，捨棄了憂愁。 『若成女男憂信等各成八者。謂成女根。必成就八。七根如苦。更加女根。男根亦八。七根如苦。更加男根。憂根亦八。七根如苦。更加憂根。若成信等。各成八者。謂命意舍信等五根。二無漏十一者。謂已知具知二無漏根。各十一根也。已知根十一根者。謂命意喜樂舍信等五根。及已知根。具知十一者。前十一根中。除已知根。加具知根。初無漏十三者。謂未知當知。初無漏根。必成就十三根。言十三者。謂身命意喜樂舍苦信等五根。及未知當知根。此加身苦者。若成未知當知根。必在欲界。故定有身苦也。』——如果成就了女根、男根、憂根、信根等，那麼各自成就八種根。成就女根，必定成就八種根，七種根如同苦根，再加上女根。男根也是八種，七種根如同苦根，再加上男根。憂根也是八種，七種根如同苦根，再加上憂根。如果成就了信根等，那麼各自成就八種根，即命根、意根、舍根、信根等五根。兩種無漏根各自成就十一種根，即已知根和具知根這兩種無漏根，各自成就十一種根。已知根的十一種根，是指命根、意根、喜根、樂根、舍根、信根等五根，以及已知根。具知根的十一種根，是在前面的十一種根中，除去已知根，加上具知根。最初的無漏根成就十三種根，即未知當知根，最初的無漏根必定成就十三種根。這十三種根，是指身根、命根、意根、喜根、樂根、舍根、苦根、信根等五根，以及未知當知根。這裡加上身根和苦根，是因為如果成就了未知當知根，必定是在欲界，所以必定有身根和苦根。 『從此第五。成根極少門者。論云。諸極少者。成就幾根。頌曰。』——從第五部分開始，討論成就根的極少情況。論中說：『那些成就根最少的人，成就幾種根呢？』頌文說： 『極少八無善 成受身命意 愚生無 成善命意舍』 『釋曰。極少八無善者。謂闡提人（icchantika）。名為無善。彼若極少。成就八根。謂五受身命意也 愚生無成善命意舍者。愚謂異生。未見諦故。彼若極』——解釋說：『成就根極少，有八種根，且沒有善根的人，是指斷善根的人（icchantika），被稱為沒有善根。他們如果成就根極少，那麼成就八種根，即五種感受（苦、樂、喜、憂、舍）、身根、命根、意根。』『愚昧的凡夫，沒有智慧，成就善根、命根、意根、舍根。』愚昧，是指凡夫，因為沒有見到真諦。他們如果極
【English Translation】 English version: 『The joy of the third Dhyana (third meditative absorption) is a mental joy. Now, since it has not yet been cultivated, and it is said that one has abandoned the lower joy but has not yet attained the higher joy, what root of joy will be accomplished?』 『It should be said that one accomplishes the defiled root of joy of the third Dhyana (third meditative absorption), because the others have not yet been attained.』 (This is the answer. Because one has not severed the defilements of the third Dhyana (third meditative absorption), one will certainly accomplish the defiled root of joy. 『The others have not yet been attained』 refers to the other roots of joy not yet being attained.) 『If one accomplishes the root of suffering, one will certainly accomplish seven roots. 『That』 refers to the root of suffering certainly accomplishing seven roots, namely the roots of body, life, mind, joy, pleasure, equanimity, and suffering. Whoever accomplishes the root of suffering must be in the desire realm. Therefore, these seven are indispensable. Among the four feelings, the root of sorrow is excluded because one has abandoned desire and relinquished sorrow.』 『If one accomplishes the female, male, sorrow, faith, etc., roots, each accomplishes eight roots. That is, if one accomplishes the female root, one will certainly accomplish eight roots. The seven roots are like those of suffering, plus the female root. The male root is also eight, the seven roots are like those of suffering, plus the male root. The sorrow root is also eight, the seven roots are like those of suffering, plus the sorrow root. If one accomplishes the faith, etc., roots, each accomplishes eight roots, namely the roots of life, mind, equanimity, faith, etc., five roots. The two unconditioned roots each accomplish eleven roots, namely the two unconditioned roots of 『knowing』 and 『fully knowing,』 each accomplishing eleven roots. The eleven roots of the 『knowing』 root are the roots of life, mind, joy, pleasure, equanimity, faith, etc., five roots, and the 『knowing』 root. The eleven roots of 『fully knowing』 are, among the previous eleven roots, excluding the 『knowing』 root and adding the 『fully knowing』 root. The initial unconditioned root accomplishes thirteen roots, namely the 『unknown to be known』 root. The initial unconditioned root will certainly accomplish thirteen roots. These thirteen roots are the roots of body, life, mind, joy, pleasure, equanimity, suffering, faith, etc., five roots, and the 『unknown to be known』 root. The addition of the body and suffering roots is because if one accomplishes the 『unknown to be known』 root, one must be in the desire realm, so one will certainly have the body and suffering roots.』 『From this fifth section, the section on the minimum number of roots accomplished. The treatise says: 『Those who accomplish the fewest roots, how many roots do they accomplish?』 The verse says:』 『The minimum is eight, without goodness, accomplishing feeling, body, life, and mind. The ignorant being, without wisdom, accomplishes goodness, life, mind, and equanimity.』 『Explanation: 『The minimum is eight, without goodness』 refers to an icchantika (one who has severed their roots of goodness), who is called without goodness. If they accomplish the fewest roots, they accomplish eight roots, namely the five feelings (suffering, pleasure, joy, sorrow, equanimity), the body root, the life root, and the mind root. 『The ignorant being, without wisdom, accomplishes goodness, life, mind, and equanimity.』 Ignorant refers to ordinary beings, because they have not seen the truth. If they accomplish the fewest』
少。成就八根。謂信等五。命意舍三。
從此第六。成根極多門者。論云諸極多者。成就幾根。頌曰。
極多成十九 二形除三凈 聖者未離欲 除二凈一形
釋曰。極多成十九者。標也。二形除三凈者。釋也。此明異產生根十九。謂二形人必非聖者。故無三凈也。言三凈者。三無漏根也。除此三外。餘十九根。容皆具有 聖者未離欲除二凈一形者。此明未離欲聖者極多。亦成十九根也。謂初二果。及不還向。名未離欲聖也。除二凈一形者。明所除根。若住見道。除已知具知二凈。若住修道。除未知具知二凈。除一形者。女男根中。隨除一種。以諸聖者無二形故 故欲界聖除此三凈。外餘十九根。容皆具有也。
俱舍論頌疏論本第三 大正藏第 41 冊 No. 1823 俱舍論頌疏論本
俱舍論頌疏論本第四
從此大文。第二明俱生諸法。于中有二。一正明俱起。二廣辨差別 就初正明俱起中。一明色法俱生。二明四品同起。且初明色法俱生者。論問起云。今應思擇。一切有為．如相不同。生亦各異。為有諸法決定俱生(此總問也) 有定俱生(總答) 謂一切法。略有五品。一色。二心。三心所。四不相應行。五無為法。無為無生。此中不說(此總標諸法。意取
【現代漢語翻譯】 少分成就八根，指的是信等五根（信根、精進根、念根、定根、慧根），以及命根、意根、舍根這三根。
從此第六部分，闡述成就極多根的情況。論中問道：『成就極多根者，成就多少根？』頌文回答：
『極多成十九，二形除三凈，聖者未離欲，除二凈一形。』
解釋：『極多成十九』，是總標。『二形除三凈』，是解釋。這說明了異生（凡夫）最多能成就十九根。因為二形人（雌雄同體）必定不是聖者，所以沒有三凈根（未知根、已知根、具知根）。所謂『三凈』，就是三種無漏根。除了這三種之外，其餘十九根都有可能具備。『聖者未離欲除二凈一形』，說明未離欲的聖者最多也能成就十九根。所謂初果、二果，以及不還果的向位，都屬於未離欲的聖者。『除二凈一形』，說明了所要去除的根。如果安住于見道位，則去除已知根和具知根這兩種凈根；如果安住于修道位，則去除未知根和具知根這兩種凈根。去除『一形』，是指女根和男根中去除一種，因為所有聖者都沒有二形。因此，欲界聖者除了這三種凈根之外，其餘十九根都有可能具備。
《俱舍論頌疏論本》第三
《俱舍論頌疏論本》第四
從此大段開始，第二部分闡明俱生諸法，其中分為兩部分：一是正式闡明俱起，二是廣泛辨別差別。首先，在正式闡明俱起中，一是闡明色法俱生，二是闡明四品（色、心、心所、不相應行）同起。首先闡明色法俱生，論中提問：『現在應當思考，一切有為法，如其相各不相同，生起也各自不同，是否有諸法決定同時生起？』（這是總的提問）『有決定同時生起。』（這是總的回答）所謂一切法，大致分為五類：一是色法，二是心法，三是心所法，四是不相應行法，五是無為法。無為法沒有生起，這裡不討論。（這是總的標列諸法，意在選取）
【English Translation】 A small number accomplish eight roots, namely the five roots of faith (śraddhā-indriya), energy (vīrya-indriya), mindfulness (smṛti-indriya), concentration (samādhi-indriya), and wisdom (prajñā-indriya), as well as the three roots of life (jīvita-indriya), mind (manas-indriya), and indifference (upekṣā-indriya).
From this sixth section onwards, it elaborates on the circumstances of accomplishing the maximum number of roots. The treatise asks: 'Those who accomplish the maximum, how many roots do they accomplish?' The verse replies:
'At most, one accomplishes nineteen; those with two forms exclude the three pure ones; a saint who has not left desire excludes two pure ones and one form.'
Explanation: 'At most, one accomplishes nineteen' is a general statement. 'Those with two forms exclude the three pure ones' is an explanation. This clarifies that a non-saint (ordinary being) can accomplish at most nineteen roots. Because a person with two forms (hermaphrodite) is certainly not a saint, they do not have the three pure roots (anājñātamājñāsyāmīndriya, ājñendriya, ājñātāvīndriya). The 'three pure ones' refer to the three non-outflow roots. Apart from these three, it is possible to possess all of the remaining nineteen roots. 'A saint who has not left desire excludes two pure ones and one form' clarifies that a saint who has not left desire can also accomplish at most nineteen roots. The first and second fruits, as well as the path towards the non-returner fruit, are considered saints who have not left desire. 'Excludes two pure ones and one form' clarifies the roots to be excluded. If one dwells in the path of seeing, then the ājñendriya and ājñātāvīndriya, these two pure roots, are excluded; if one dwells in the path of cultivation, then the anājñātamājñāsyāmīndriya and ājñātāvīndriya, these two pure roots, are excluded. Excluding 'one form' refers to excluding either the female root or the male root, because all saints do not have two forms. Therefore, a saint in the desire realm, apart from these three pure roots, can possibly possess all of the remaining nineteen roots.
Kośa-bhāṣya-ṭīkā-mūla, Volume 3
Kośa-bhāṣya-ṭīkā-mūla, Volume 4
From this major section onwards, the second part elucidates the co-arisen dharmas, which is divided into two parts: first, formally elucidating co-arising; second, extensively distinguishing differences. First, in the formal elucidation of co-arising, one is the elucidation of co-arisen rūpa (form), and the other is the simultaneous arising of the four categories (rūpa, citta, caitta, asaṃprayukta-saṃskāra). First, elucidating the co-arisen rūpa, the treatise asks: 'Now it should be considered, all conditioned dharmas, as their characteristics are different, their arising is also different, are there dharmas that definitely arise simultaneously?' (This is a general question) 'There are definite simultaneous arisings.' (This is a general answer) So-called all dharmas, roughly divided into five categories: first is rūpa, second is citta (mind), third is caitta (mental factors), fourth is asaṃprayukta-saṃskāra (non-associated formations), and fifth is asaṃskṛta-dharma (unconditioned dharma). Asaṃskṛta-dharma does not have arising, so it is not discussed here. (This is a general listing of dharmas, intending to select)
俱生。簡無為也)今先辨色決定俱生(別問色也)。頌曰。
欲微聚無聲 無根有八事 有身根九事 十事有餘根
釋曰。欲微聚無聲無根有八事者。欲謂欲界。微是細義。非極微也。色聚極微細。立微聚名為顯更無細極此者。此在欲界。無聲無根。八事俱生隨一不減 言八事者。謂四大種色香味觸 有身根九事者。有身根聚。九事俱生。八事如前。身為第九。十事有餘根者。眼耳鼻舌。名有餘根。此眼耳鼻舌各。十事俱生。且如眼根。必有身根。此上必有地水火風。色香味觸。故成十也。如眼既然。耳鼻舌三。十事亦爾。故論云。眼耳鼻舌必不離身。展轉相望。處各別故(此上兩句。顯必有身。下兩句。明四根各別。不可眼上。加耳等也) 於前諸聚。若有聲生。如次數增。九十十一謂前八上。加聲成九。前九上加聲成十。前十上加聲成十一。又論云。以有聲處。不離根生。謂有執受。大種因起(以根上。有聲義隱故。此文別指也)。
從此第二。明四品同起者。論云。如是已辨色定俱生。余定俱生。今次當辨。頌曰。
心心所必俱 諸行相或得
釋曰 心心所必俱者。心與心所必定俱生。隨闕一時余則不起。諸行相或得者。諸行即是一切有為 此即有四種。謂色心。心所。心
【現代漢語翻譯】 現代漢語譯本 俱生（k俱生，意為同時產生。簡無為也）現在首先辨析色法決定是同時產生的（特別討論色法）。頌文說：
『欲微聚無聲，無根有八事；有身根九事，十事有餘根。』
解釋：『欲微聚無聲，無根有八事』，『欲』指欲界，『微』是細小的意思，不是極微。色聚非常微細，建立微聚的名稱是爲了顯示沒有更細小的了。這在欲界中，沒有聲音，沒有根，八事同時產生，不會缺少任何一個。所說的八事，指的是四大種（地、水、火、風）以及色、香、味、觸。『有身根九事』，有身根的色聚，九事同時產生。八事如前所述，身根是第九個。『十事有餘根』，眼、耳、鼻、舌，稱為有餘根。這眼、耳、鼻、舌各自有十事同時產生。比如眼根，必定有身根，這之上必定有地、水、火、風，色、香、味、觸，所以構成十個。像眼根這樣，耳、鼻、舌三種根也是十事同時產生。所以論中說，眼、耳、鼻、舌必定不離身根，互相觀望，處所各自不同（上面兩句，顯示必定有身根，下面兩句，說明四根各自不同，不能在眼根上加上耳根等）。在前述的各種色聚中，如果有聲音產生，就按照次數增加，九、十、十一，指的是在前面的八事上加上聲音成為九，在前面的九事上加上聲音成為十，在前面的十事上加上聲音成為十一。又論中說，因為有聲音的地方，不離根而產生，指的是有執受，由大種因緣而起（因為根上有聲音的意義隱藏，所以此文特別指出）。
從此第二部分，說明四品同時生起。論中說：『像這樣已經辨析了色法決定是同時產生的，其餘決定是同時產生的，現在接著應當辨析。』頌文說：
『心心所必俱，諸行相或得。』
解釋：『心心所必俱』，心與心所必定同時產生，缺少任何一個，其餘的就不會生起。『諸行相或得』，諸行就是一切有為法，這裡有四種，即色法、心法、心所法、心不相應行法。
【English Translation】 English version Simultaneous arising (俱生, Ju Sheng, meaning 'born together'. Briefly, it is non-action). Now, let's first distinguish that material forms are definitely born together (specifically discussing material forms). The verse says:
'Desire's subtle aggregates, without sound, without root, have eight elements; having body-root, nine elements; ten elements with remaining roots.'
Explanation: 'Desire's subtle aggregates, without sound, without root, have eight elements.' 'Desire' refers to the Desire Realm. 'Subtle' means minute, not the ultimate minute. Material aggregates are extremely minute. Establishing the name 'subtle aggregates' is to show that there is nothing more minute. This is in the Desire Realm, without sound, without root. Eight elements arise simultaneously, none lacking. The eight elements refer to the four great elements (earth, water, fire, wind) and form, smell, taste, and touch. 'Having body-root, nine elements,' the material aggregate with the body-root has nine elements arising simultaneously. The eight elements are as mentioned before, and the body-root is the ninth. 'Ten elements with remaining roots,' the eyes, ears, nose, and tongue are called remaining roots. These eyes, ears, nose, and tongue each have ten elements arising simultaneously. For example, the eye-root must have the body-root, and above this, there must be earth, water, fire, wind, form, smell, taste, and touch, thus forming ten. Just like the eye-root, the ear, nose, and tongue also have ten elements. Therefore, the treatise says, 'The eyes, ears, nose, and tongue must not be separated from the body, looking at each other, each in different places' (the above two sentences show that there must be a body-root; the following two sentences clarify that the four roots are different and cannot add the ear-root, etc., to the eye-root). Among the aforementioned material aggregates, if sound arises, it increases according to the number, nine, ten, eleven, referring to adding sound to the previous eight elements to become nine, adding sound to the previous nine elements to become ten, and adding sound to the previous ten elements to become eleven. Also, the treatise says, 'Because where there is sound, it arises inseparable from the root,' referring to having apprehension, arising from the causes and conditions of the great elements (because the meaning of sound is hidden on the root, this text specifically points it out).
From this second part, it explains that the four categories arise simultaneously. The treatise says, 'Like this, it has already been distinguished that material forms are definitely born together, and the rest are definitely born together. Now, it should be distinguished next.' The verse says:
'Mind and mental factors must be together; the characteristics of all activities may be obtained.'
Explanation: 'Mind and mental factors must be together,' mind and mental factors must arise simultaneously. If any one is missing, the rest will not arise. 'The characteristics of all activities may be obtained,' all activities are all conditioned dharmas. Here, there are four types: material forms, mind, mental factors, and non-associated formations.
不相應行 相謂四相。此之諸行。必與有為四相俱起。故前句必俱二字。流至於此 應言諸行相必俱 或得者。得謂諸行上得也。謂諸行內。唯有情法。與得俱生。不通非情。是故言或。從此上來兩段不同。總是第一。正明俱起竟。
其次第二。大文廣辨差別。于中有二。一明心所有法。二明不相應行。就明心所有。文分四段。一明五地。二明定俱生。三明相似殊。四明眾名別。就初明五地中。一總標名數。二別釋名體。且初總標名數者。論云。向言心所。何者是耶。頌曰。
心所且有五 大地法等異
釋曰。心所且有五者。標心所位也。大地法等異者。列其數也。一大地法。二大善地法。三大煩惱地法。四大不善地法。五小煩惱地法 略釋大地法名者。論云。地謂行處。若此是彼所行處。即說此為彼法地(釋地一字義也。地是心王。是心所所行處。故言地。謂行處也。言若此者。此心王也。言是彼者。彼心所也。所行處者。心是心所行處也。即說此為彼法地者。由心是行處故。即說此心。為彼心所法家地也) 大法地故。名為大地(釋大地二字也。此言大者。目受想等。十心所也。以受想等。通三性等。一切心品。故名為大。若言大地。還目心王。心但是地。而是非大。今言大地者。大法之地。
【現代漢語翻譯】 現代漢語譯本：『不相應行』是指與『四相』（生、住、異、滅）相關的行蘊。這些行蘊必然與有為法的『四相』同時生起，所以前一句必須有『俱』（一起）字。流傳到這裡，應該說『諸行相』必然一起生起。『或得者』，『得』是指在諸行上獲得的。也就是說，在諸行中，只有有情法與『得』同時產生，不包括非情法，所以說『或』。從這裡開始，以上兩段不同，總是第一部分，正式說明一起生起完畢。
其次是第二大段，廣泛辨別差別。其中有兩部分：一是說明心所有法，二是說明不相應行。就說明心所有法而言，分為四個小段：一是說明五地，二是說明定俱生，三是說明相似差別，四是說明眾多名稱的差別。就最初說明五地而言，一是總標名稱和數量，二是分別解釋名稱和體性。首先是總標名稱和數量，論中說：『前面說的心所，是什麼呢？』頌中說：
『心所且有五，大地法等異。』
解釋說：『心所且有五者』，是標明心所的位置。『大地法等異者』，是列出它的數量。一是大地法，二是大善地法，三大煩惱地法，四大不善地法，五是小煩惱地法。簡略解釋大地法的名稱，論中說：『地』是指『行處』（活動場所）。如果『此』是『彼』的活動場所，就說『此』是『彼法地』（解釋『地』字的含義。『地』是心王，是心所的活動場所，所以說是『地』，即『行處』。說『若此者』，『此』指心王。說『是彼者』，『彼』指心所。『所行處者』，心是心所的活動場所。『即說此為彼法地者』，因為心是活動場所，所以就說這個心，是那個心所法的家園）。『大法地』，所以名為『大地』（解釋『大地』二字。這裡說『大』，指的是受、想等十個心所。因為受、想等，通於三性等一切心品，所以名為『大』。如果說『大地』，還是指心王。心只是『地』，而不是『大』。現在說『大地』，是『大法』的『地』）。
【English Translation】 English version: 『Non-corresponding formations』 refer to the formations associated with the 『Four Characteristics』 (birth, duration, change, and extinction). These formations necessarily arise simultaneously with the 『Four Characteristics』 of conditioned dharmas, so the previous sentence must include the word 『together』. As it flows to here, it should be said that 『the characteristics of all formations』 necessarily arise together. 『Or those obtained』, 『obtained』 refers to what is obtained on the formations. That is to say, among the formations, only sentient dharmas arise simultaneously with 『obtained』, excluding non-sentient dharmas, so it says 『or』. From here onwards, the above two sections are different, always the first part, formally explaining the completion of arising together.
Next is the second major section, extensively distinguishing differences. There are two parts: one is to explain mental properties (citta-samprayukta-dharma), and the other is to explain non-corresponding formations (citta-viprayukta-samskara). Regarding the explanation of mental properties, it is divided into four subsections: one is to explain the five grounds (bhumi), two is to explain the fixed co-arising, three is to explain similar differences, and four is to explain the differences in numerous names. Regarding the initial explanation of the five grounds, one is to generally indicate the names and numbers, and the other is to separately explain the names and nature. First is the general indication of names and numbers, the treatise says: 『The mental properties mentioned earlier, what are they?』 The verse says:
『Mental properties are roughly five, the Great Ground dharmas and others are different.』
The explanation says: 『Mental properties are roughly five』 indicates the position of mental properties. 『The Great Ground dharmas and others are different』 lists their numbers. One is the Great Ground dharmas (maha-bhumika), two is the Great Wholesome Ground dharmas (kushala-maha-bhumika), three is the Great Afflictive Ground dharmas (klesha-maha-bhumika), four is the Great Unwholesome Ground dharmas (akushala-maha-bhumika), and five is the Minor Afflictive Ground dharmas (paritta-klesha-bhumika). Briefly explaining the name of the Great Ground dharmas, the treatise says: 『Ground』 refers to the 『place of activity』. If 『this』 is the place of activity of 『that』, then it is said that 『this』 is the 『ground of that dharma』 (explaining the meaning of the word 『ground』. 『Ground』 is the mind-king (citta), which is the place of activity of mental properties, so it is called 『ground』, that is, 『place of activity』. Saying 『if this』, 『this』 refers to the mind-king. Saying 『is that』, 『that』 refers to mental properties. 『Place of activity』 means that the mind is the place of activity of mental properties. 『Then it is said that this is the ground of that dharma』 because the mind is the place of activity, so it is said that this mind is the home ground of those mental properties). 『Great Dharma Ground』, therefore it is called 『Great Ground』 (explaining the two words 『Great Ground』. Here, 『Great』 refers to the ten mental properties such as feeling (vedana), perception (samjna), etc. Because feeling, perception, etc., are common to all mental states such as the three natures, it is called 『Great』. If it is said 『Great Ground』, it still refers to the mind-king. The mind is only 『ground』, but not 『great』. Now saying 『Great Ground』 is the 『ground』 of 『Great Dharma』).
名為大地。依主釋也)。此中若法。大地所有。名大地法。謂法恒於一切心有(此釋大地法三字也。此中者。此心所中也。此心所中。受想等十心所法。是大地家所有。名大地法。大地之法。名大地法。依主釋也。故知唯言大者。但目心所。若言大地。便目心王。言大地法。即還目心所法也。此上有兩重依主釋。善應思之) 此下第二。別釋名體。正明五地。文分五段。且初大地法者。論云。彼法是何。頌曰。
受想思觸欲 慧念與作意 勝解三摩地 遍於一切心
釋曰。前三句標列。第四句。釋得大地法名。受謂領納。此有三種。苦。樂。俱非。有差別故(俱非是舍受也)想者取像。謂於前境取差別相。思者造作。謂能令心有所造作。觸謂觸對。根境識三和合而生。能有觸對。欲謂希求所作事業。慧謂於法能有簡擇。念謂于緣明記不忘。作意者。動作于意。謂能令心警覺為性。勝解者。謂能于境印可。此事如此。非不如是。起殊勝解。三摩地者。此云等持。平等持心。於一境轉。亦持心所從強說心。遍於一切心者。釋得地名也。此十心所。遍三性等一切心品。諸餘心所。即不能遍。故於此獨名大地法。
從此第二。明大善地法者。論云。大善法地。名大善地(此釋大善地三字。信等十心所法
【現代漢語翻譯】 現代漢語譯本：名為大地。（依主釋）。這裡如果有一種法，是大地所擁有的，就叫做大地法。意思是說，這種法恒常存在於一切心中。（這裡解釋『大地法』三個字。『此中』指的是這個心所中。在這個心所中，受、想等十種心所法，是屬於大地家的，所以叫做大地法。大地的法，叫做大地法，是依主釋。因此可知，只說『大』字，只是指心所。如果說『大地』，就指心王。說『大地法』，實際上還是指心所法。這裡有兩重依主釋，應該好好思考。）接下來第二部分，分別解釋名稱和體性，正式說明五地。文章分為五個段落。首先，關於大地法，論中說：『這些法是什麼？』頌文說： 『受、想、思、觸、欲，慧、念與作意，勝解、三摩地，遍於一切心。』 解釋說：前面三句是標列，第四句解釋獲得大地法名稱的原因。受，指的是領納，有三種：苦、樂、俱非，因為有差別。（俱非就是舍受。）想，指的是取像，即對於前面的境界取差別相。嗯，指的是造作，即能夠使心有所造作。觸，指的是觸對，根、境、識三者和合而產生，能夠有觸對。欲，指的是希求所作的事業。慧，指的是對於法能夠有簡擇。念，指的是對於所緣的境界明記不忘。作意，指的是動作于意，即能夠使心警覺為性。勝解，指的是能夠對於境界印可，認為這件事是如此，而不是不如是，產生殊勝的理解。三摩地，這裡叫做等持，平等地持心，專注於一個境界。也持心所，從強盛的角度來說心。『遍於一切心』，解釋獲得『地』這個名稱的原因。這十種心所，遍及三性等一切心品，其他的那些心所，就不能夠遍及，所以只有這十種心所被稱為大地法。 從這裡開始第二部分，說明大善地法。論中說：『大善法地，叫做大善地』（這裡解釋『大善地』三個字，信等十種心所法
【English Translation】 English version: It is called Mahābhūmika (Great Ground). (Dependent possessive compound). If there is a dharma here that belongs to the Great Ground, it is called Mahābhūmika dharma. This means that this dharma is constantly present in all minds. (This explains the three words 'Mahābhūmika dharma'. 'Here' refers to this mental factor. In this mental factor, the ten mental factors such as feeling, perception, etc., belong to the family of the Great Ground, so they are called Mahābhūmika dharmas. The dharma of the Great Ground is called Mahābhūmika dharma, which is a dependent possessive compound. Therefore, it can be known that only saying 'Great' refers only to the mental factor. If you say 'Great Ground', it refers to the mind-king. Saying 'Mahābhūmika dharma' actually refers to the mental factor dharma. There are two layers of dependent possessive compounds here, which should be carefully considered.) Next, the second part separately explains the name and nature, and formally explains the five grounds. The article is divided into five paragraphs. First, regarding Mahābhūmika dharmas, the treatise says: 'What are these dharmas?' The verse says: 'Feeling (vedanā), perception (saṃjñā), volition (cetanā), contact (sparśa), desire (chanda), wisdom (prajñā), mindfulness (smṛti), attention (manaskāra), conviction (adhimokṣa), and concentration (samādhi), pervade all minds.' The explanation says: The first three lines are a listing, and the fourth line explains the reason for obtaining the name Mahābhūmika dharma. Feeling (vedanā) refers to reception, and there are three types: painful, pleasant, and neutral, because there are differences. (Neutral is equanimity.) Perception (saṃjñā) refers to taking images, that is, taking different aspects of the previous object. Volition (cetanā) refers to creation, that is, it can cause the mind to create something. Contact (sparśa) refers to touching, which arises from the combination of root, object, and consciousness, and can have contact. Desire (chanda) refers to the desire for the work to be done. Wisdom (prajñā) refers to the ability to discern dharmas. Mindfulness (smṛti) refers to clearly remembering the object of attention and not forgetting it. Attention (manaskāra) refers to acting on the mind, that is, it can make the mind alert as its nature. Conviction (adhimokṣa) refers to being able to approve of the object, believing that this matter is so, and not otherwise, and generating superior understanding. Concentration (samādhi) here is called equanimity, holding the mind equally, focusing on one object. It also holds the mental factors, speaking of the mind from a strong perspective. 'Pervade all minds' explains the reason for obtaining the name 'Ground'. These ten mental factors pervade all mind-categories such as the three natures, and other mental factors cannot pervade, so only these ten mental factors are called Mahābhūmika dharmas. From here begins the second part, explaining the Mahākusalabhūmika dharmas. The treatise says: 'The ground of great wholesome dharmas is called Mahākusalabhūmika' (This explains the three words 'Mahākusalabhūmika', the ten mental factors such as faith
。遍一切善心。得大善名 心王名大善地者。是大善法所行處故。大善之地。依主釋也。故大善地言。唯目心王)。此中若法。大善地所有。名大善地法。謂法恒于諸善心有(此釋大善地法四字。此中者此心所中。謂信等十。是大善地家所有法故。名大善地法。大善地之法。依主釋也)。彼法是何。頌曰。
信及不放逸 輕安舍慚愧 二根及不害 勤唯遍善心
釋曰。信者澄凈也。如水清珠能清濁水。心有信珠。令心澄凈。有說於四諦三寶善惡業果。忍許名信。及不放逸者。修諸善法。論云。離諸善法。復何名修(此難意。善法即修。離善之外。何者名修。名不放逸也)。謂此于善。專注為性(答前難也。專注是修。名不放逸也)。餘部經中。有如是釋。能守護心。名不放逸輕安者。輕謂輕利。安謂安適。于善法中。有所堪任。名心堪任性 舍者舍離沉掉。令心平等。無警覺性 慚愧二種。如后當釋。頌言二根者。謂無貪無瞋。二善根也。不說無癡者。無癡善根。以慧為體。前大地法中。慧已攝竟。故大善地法中。不重說也 言不害者。謂無損惱。勤者精進。謂能令心勇悍為性。頌言唯遍善心者。釋得地名也。謂唯遍善心也。由前信等具此兩義。一則唯是善性。二則遍一切善心。如大地法。雖能遍善
【現代漢語翻譯】 現代漢語譯本：遍及一切善心，獲得極大的善名。（心王名為大善地，是因為它是大善法所執行之處，『大善之地』是依主釋。所以『大善地』這個詞，僅僅指心王）。這裡如果有什麼法，是大善地所擁有的，就叫做大善地法。意思是說，這些法恒常存在於各種善心中。（這裡解釋『大善地法』四個字。『此中』指的是此心所中，即信等十法。因為它們是大善地家族所擁有的法，所以叫做大善地法，『大善地之法』是依主釋）。這些法是什麼呢？頌文說： 『信及不放逸，輕安舍慚愧，二根及不害，勤唯遍善心。』 解釋：信，是澄凈的意思。就像清水珠能澄清濁水一樣，心中有信珠，就能使心澄凈。有人說，對於四諦（Satya，苦、集、滅、道）、三寶（Buddha，Dharma，Sangha，佛、法、僧）、善惡業果，忍可接受就叫做信。不放逸，是修習各種善法。論中說：『離開各種善法，又叫修習什麼呢？』（這裡提問的意思是，善法就是修習，離開善法之外，什麼可以叫做修習，叫做不放逸呢？）。意思是說，對於善法，專注就是它的體性（回答前面的提問，專注就是修習，叫做不放逸）。其他部的經典中，有這樣的解釋，能夠守護心，就叫做不放逸。輕安，輕是輕利，安是安適，對於善法，能夠勝任，叫做心堪任性。舍，是舍離沉掉，使心平等，沒有警覺性。慚愧這兩種，在後面會解釋。頌文說的『二根』，是指無貪（alobha）無瞋（advesha）兩種善根。不說無癡（amoha）的原因是，無癡善根以智慧（prajna）為體，在前面的大地法中，智慧已經包括在內了，所以在大善地法中，不再重複說明。『不害』，是指沒有損害惱害。勤，是精進（virya），能夠使心勇猛剛強。頌文說『唯遍善心』，是解釋得到『地』這個名稱的原因。意思是說，僅僅遍及善心。由於前面的信等具備這兩種含義，一是僅僅是善性，二是遍及一切善心。就像大地法，雖然能夠遍及善心。
【English Translation】 English version: Pervading all wholesome minds, attaining great wholesome fame. (The mind-king is named the Great Wholesome Ground because it is the place where great wholesome dharmas operate; 'Great Wholesome Ground' is a possessive compound. Therefore, the term 'Great Wholesome Ground' refers only to the mind-king). If there is any dharma here that belongs to the Great Wholesome Ground, it is called a Great Wholesome Ground dharma. This means that these dharmas are constantly present in all wholesome minds. (This explains the four words 'Great Wholesome Ground dharma'. 'Here' refers to this mental state, namely the ten mental factors such as faith. Because they are dharmas belonging to the Great Wholesome Ground family, they are called Great Wholesome Ground dharmas; 'dharma of the Great Wholesome Ground' is a possessive compound). What are these dharmas? The verse says: 'Faith and non-negligence, pliancy, equanimity, shame, and embarrassment, the two roots and non-harming, diligence only pervade wholesome minds.' Explanation: Faith (shraddha) is clarity. Just as a clear water pearl can purify turbid water, a mind with the pearl of faith can make the mind clear. Some say that accepting the Four Noble Truths (Satya, suffering, origin, cessation, path), the Three Jewels (Buddha, Dharma, Sangha), and the results of good and bad karma with forbearance is called faith. Non-negligence (apramada) is cultivating various wholesome dharmas. The treatise says: 'Apart from various wholesome dharmas, what is called cultivation?' (The meaning of this question is that wholesome dharmas are cultivation; apart from wholesome dharmas, what can be called cultivation, called non-negligence?). It means that focusing on wholesome dharmas is its nature (answering the previous question, focusing is cultivation, called non-negligence). In other scriptures, there is such an explanation that being able to guard the mind is called non-negligence. Pliancy (prasrabdhi), 'light' means lightness and sharpness, 'ease' means comfort and suitability. Being capable in wholesome dharmas is called the nature of mental fitness. Equanimity (upeksha) is abandoning agitation and lethargy, making the mind equal, without alertness. Shame (hri) and embarrassment (apatrapya) will be explained later. The 'two roots' mentioned in the verse refer to the two wholesome roots of non-greed (alobha) and non-hatred (advesha). The reason for not mentioning non-delusion (amoha) is that the wholesome root of non-delusion has wisdom (prajna) as its essence. In the previous Great Earth dharmas, wisdom has already been included, so it is not repeated in the Great Wholesome Ground dharmas. 'Non-harming' (avihimsa) means without harm or injury. Diligence (virya) is vigor, which can make the mind brave and strong. The verse says 'only pervade wholesome minds' to explain the reason for obtaining the name 'ground'. It means that it only pervades wholesome minds. Because the preceding faith and so on have these two meanings, one is that it is only wholesome in nature, and the other is that it pervades all wholesome minds. Like the Great Earth dharmas, although it can pervade wholesome minds.
心。不是唯善。唯信等具二義。得大善地法名也。
從此第三。明大煩惱地法。論云。如是已說大善地法。大煩惱法地。名大煩惱地(釋大煩惱地四字。唯目心王。心是大煩惱之地。名大煩惱地。依主釋也) 此中若法。大煩惱地所有名大煩惱地法(此釋大煩惱地法五字。此心所中。謂癡等六。是大煩惱地家。所有法故。名大煩惱地法。大煩惱地之法。依主釋也。故知大煩惱三字。唯目癡等。大煩惱地四字。即目心王。大煩惱地法五字。還目癡等。應善思之) 謂法恒于染污心有(釋上大義也) 彼法是何。頌曰。
癡逸怠不信 昏掉恒唯染
釋曰。癡者愚癡。亦名無明。迷境起故 亦名無智。無決斷故 亦名無顯無彰了故 逸者放逸。不修諸善。是修諸善。所對治法。怠謂懈怠。心不勇悍。是前所說。勤所對治。不信者。令心不澄凈。是前所說。信所對治。昏者昏沉。謂身心重性。于善法中。無所堪任。亦名身心之無堪任性。掉者掉舉。令心不靜。恒唯染者。釋得地名也。遍者是恒義。此上六種。一則唯染。二則遍染。具此兩義。獨得大煩惱地法名。且如受等。雖是遍染。不是唯染。忿等十惑。雖是唯染。不是遍染。故皆不得大煩惱地名也。
從此第四。明大不善地法者。論云。如是已說
【現代漢語翻譯】 現代漢語譯本：心，不僅僅是唯善、唯信等具有兩種含義，才能獲得『大善地法』的名稱。（心，作為善良和信仰的基礎，需要同時具備這兩種特質，才能被稱為『大善地法』）
從此第三部分，闡明『大煩惱地法』。《論》中說：『像這樣已經闡述了『大善地法』，接下來是『大煩惱地法』，名為『大煩惱地』（解釋『大煩惱地』這四個字，僅僅指心王，心是大煩惱產生的地方，所以稱為『大煩惱地』，這是依主釋）。』這裡面如果有什麼法，是『大煩惱地』所擁有的，就稱為『大煩惱地法』（這是解釋『大煩惱地法』這五個字。這些心所中，指癡等六種，是『大煩惱地』這個家族所擁有的法，所以稱為『大煩惱地法』，是『大煩惱地』的法，這是依主釋。因此可知，『大煩惱』三個字，僅僅指癡等，『大煩惱地』四個字，就是指心王，『大煩惱地法』五個字，還是指癡等，應該好好思考）。』所謂法，總是存在於染污的心中（解釋上面的『大』的含義）。』這些法是什麼呢？頌詞說：
『癡逸怠不信，昏掉恒唯染。』
解釋：癡，就是愚癡，也叫做無明（Avidyā），因為迷惑于境界而產生；也叫做無智，因為沒有決斷的能力；也叫做沒有顯現，沒有彰明瞭的緣故。逸，就是放逸（Pramāda），不修習各種善行，是修習各種善行的對治法。怠，就是懈怠（Styāna），內心不勇猛，是前面所說的精勤的對治。不信，就是使內心不清凈，是前面所說的信的對治。昏，就是昏沉（Middha），指身心沉重，對於善法，沒有什麼堪能性，也叫做身心沒有堪能性。掉，就是掉舉（Auddhatya），使內心不能安定。『恒唯染』，是解釋獲得『地』的名稱的原因。『遍』是恒常的意思。這上面六種，一是『唯染』，二是『遍染』，具備這兩種含義，才能獨自獲得『大煩惱地法』的名稱。比如受等，雖然是『遍染』，但不是『唯染』；忿等十惑，雖然是『唯染』，但不是『遍染』，所以都不能得到『大煩惱地』的名稱。
從此第四部分，闡明『大不善地法』。《論》中說：『像這樣已經闡述了』
【English Translation】 English version: The mind, it is not merely 'only good' or 'only faith' that possesses two meanings, to obtain the name of 'Great Wholesome Ground Dharma'. (The mind, as the foundation of goodness and faith, needs to possess both qualities simultaneously to be called 'Great Wholesome Ground Dharma.')
From this third part, it elucidates the 'Great Affliction Ground Dharma'. The Treatise says: 'Having thus explained the 'Great Wholesome Ground Dharma', next is the 'Great Affliction Ground Dharma', named 'Great Affliction Ground' (explaining the four words 'Great Affliction Ground', referring only to the Mind-King; the mind is the place where great afflictions arise, hence it is called 'Great Affliction Ground', which is a possessive compound). 'If there is any dharma here that is possessed by the 'Great Affliction Ground', it is called 'Great Affliction Ground Dharma' (this explains the five words 'Great Affliction Ground Dharma'. Among these mental factors, it refers to the six, such as ignorance, which are the dharmas possessed by the family of the 'Great Affliction Ground', hence they are called 'Great Affliction Ground Dharma', which is a possessive compound. Therefore, it is known that the three words 'Great Affliction' refer only to ignorance, etc.; the four words 'Great Affliction Ground' refer to the Mind-King; and the five words 'Great Affliction Ground Dharma' still refer to ignorance, etc.; one should contemplate this well).' 'The so-called dharma always exists in the defiled mind (explaining the meaning of 'Great' above).' What are these dharmas? The verse says:
'Ignorance, laxity, indolence, disbelief, torpor, and agitation are always and only defiled.'
Explanation: Ignorance (Moha) is foolishness, also called unknowing (Avidyā), because it arises from delusion about objects; it is also called non-wisdom, because it lacks the ability to make decisions; it is also called non-manifestation, because it is not clear or evident. Laxity (Pramāda) is negligence, not cultivating various virtues, and is the antidote to cultivating various virtues. Indolence (Styāna) is laziness, the mind is not courageous, and it is the antidote to diligence mentioned earlier. Disbelief is what makes the mind impure, and it is the antidote to faith mentioned earlier. Torpor (Middha) is dullness, referring to the heaviness of body and mind, and it is incapable of good dharmas; it is also called the incapability of body and mind. Agitation (Auddhatya) is restlessness, making the mind unable to be still. 'Always and only defiled' explains the reason for obtaining the name of 'Ground'. 'Pervasive' means constant. These six above, one is 'only defiled', and the other is 'pervasively defiled'. Possessing these two meanings, one can uniquely obtain the name of 'Great Affliction Ground Dharma'. For example, feeling, etc., although 'pervasively defiled', are not 'only defiled'; anger and the other ten afflictions, although 'only defiled', are not 'pervasively defiled', so they cannot obtain the name of 'Great Affliction Ground'.
From this fourth part, it elucidates the 'Great Unwholesome Ground Dharma'. The Treatise says: 'Having thus explained'
大煩惱地法。大不善法地。名大不善地(此釋大不善地四字。目心王也。心王是大不善法之地。名大不善地也。依主釋也)此中若法。大不善地所有。名大不善地法。謂法恒于不善心有(此意釋大不善地法五字。目無慚等。謂無慚等。是大不善地家。所有法故。名大不善地法。大不善地之法。依主釋也) 彼法是何。頌曰。
唯遍不善心 無慚及無愧
釋曰。此遍不善心者。釋無慚無愧。得大不善名也。謂無慚無愧。一則唯不善性。二則遍一切不善心。具此兩義。獨得大不善名。且如受等。雖是遍不善心。不是唯不善性。忿等七惑。除諂誑憍。此七及瞋。雖唯不善性。不是遍不善心故。皆不得大不善名。此二行相。如后當釋。
從此第五。釋小煩惱地法。論云。如是已說大不善地法。小煩惱法地。名小煩惱地(小煩惱三字。忿等是也。小煩惱地。即目心王。心王是小煩惱法之地。名小煩惱地。依主釋也) 此中若法。小煩惱地所有。名小煩惱地法(此小煩惱地法五字。目忿等十。謂忿等是小煩惱地家所有法。故名小煩惱地法。小煩惱地之法。依主釋也) 謂法少分。染污心俱(釋小煩惱名也。不遍一切。故言少分) 彼法是何。頌曰。
忿覆慳嫉惱 害恨諂誑憍 如是類名為 小煩惱地
【現代漢語翻譯】 現代漢語譯本： 大煩惱地法（Mahāklesabhūmika，指與大煩惱相關的法）。大不善法地（Kuśalādharmabhūmika，指不善法的地）。名為大不善地（Akuśalabhūmika，此解釋'大不善地'四字，指的是心王，即心識。心王是不善法的基礎，因此稱為大不善地，是依主釋）。此中若有法，屬於大不善地所有，則名為大不善地法。指的是那些總是存在於不善心中的法（此意解釋'大不善地法'五字，指的是無慚等。即無慚等，是大不善地的組成部分，因此稱為大不善地法，是大不善地的法，是依主釋）。這些法是什麼呢？頌文說： 『唯遍不善心，無慚及無愧』 解釋：這裡的'遍不善心'，解釋了無慚（Ahrikya，不知慚愧）和無愧（Anapatrāpya，不覺羞恥）獲得'大不善'之名的原因。即無慚和無愧，一是僅僅是不善的性質，二是遍及一切不善心。具備這兩種含義，才獨獨獲得'大不善'之名。比如受等，雖然是遍及不善心，但不是僅僅不善的性質。忿等七惑，除了諂、誑、憍，這七種以及瞋，雖然僅僅是不善的性質，但不是遍及不善心，因此都不能獲得'大不善'之名。這兩種行相，將在後面解釋。 從此第五，解釋小煩惱地法。論中說：像這樣已經說了大不善地法，小煩惱法地，名為小煩惱地（Parittaklesabhūmika，'小煩惱'三字，指的是忿等。小煩惱地，即指心王。心王是小煩惱法的基礎，因此稱為小煩惱地，是依主釋）。此中若有法，屬於小煩惱地所有，則名為小煩惱地法（'小煩惱地法'五字，指的是忿等十種。即忿等是小煩惱地的組成部分，因此稱為小煩惱地法，是小煩惱地的法，是依主釋）。指的是那些僅僅一部分染污心相應的法（解釋小煩惱的名稱，不遍及一切，所以說是少分）。這些法是什麼呢？頌文說： 『忿覆慳嫉惱，害恨諂誑憍，如是類名為，小煩惱地』
【English Translation】 English version: The Dharmas of the Great Troubled Ground (Mahāklesabhūmika, referring to dharmas related to great afflictions). The Ground of Great Unwholesome Dharmas (Kuśalādharmabhūmika, referring to the ground of unwholesome dharmas). Named the Great Unwholesome Ground (Akuśalabhūmika, this explains the four words 'Great Unwholesome Ground,' referring to the Mind-King, i.e., consciousness. The Mind-King is the basis of unwholesome dharmas, hence it is called the Great Unwholesome Ground, a possessive compound). If there are dharmas within this that belong to the Great Unwholesome Ground, they are called Dharmas of the Great Unwholesome Ground. This refers to dharmas that are always present in unwholesome minds (This explains the five words 'Dharmas of the Great Unwholesome Ground,' referring to lack of shame, etc. That is, lack of shame, etc., are components of the Great Unwholesome Ground, hence they are called Dharmas of the Great Unwholesome Ground, dharmas of the Great Unwholesome Ground, a possessive compound). What are these dharmas? The verse says: 『Only pervading unwholesome mind, are lack of shame and lack of embarrassment.』 Explanation: Here, 'pervading unwholesome mind' explains why lack of shame (Ahrikya, not knowing shame) and lack of embarrassment (Anapatrāpya, not feeling ashamed) obtain the name 'Great Unwholesome.' That is, lack of shame and lack of embarrassment, firstly, are solely of an unwholesome nature, and secondly, pervade all unwholesome minds. Possessing these two meanings, they uniquely obtain the name 'Great Unwholesome.' For example, feeling, etc., although pervading unwholesome minds, are not solely of an unwholesome nature. The seven afflictions such as anger, except for deceit, fraud, and conceit, these seven and hatred, although solely of an unwholesome nature, do not pervade all unwholesome minds, hence they cannot obtain the name 'Great Unwholesome.' These two characteristics will be explained later. From this fifth section, the Dharmas of the Minor Troubled Ground are explained. The treatise says: Having thus spoken of the Dharmas of the Great Unwholesome Ground, the ground of minor afflictions is called the Minor Troubled Ground (Parittaklesabhūmika, the three words 'Minor Afflictions' refer to anger, etc. The Minor Troubled Ground refers to the Mind-King. The Mind-King is the basis of minor afflictions, hence it is called the Minor Troubled Ground, a possessive compound). If there are dharmas within this that belong to the Minor Troubled Ground, they are called Dharmas of the Minor Troubled Ground (the five words 'Dharmas of the Minor Troubled Ground' refer to anger, etc., ten in number. That is, anger, etc., are components of the Minor Troubled Ground, hence they are called Dharmas of the Minor Troubled Ground, dharmas of the Minor Troubled Ground, a possessive compound). This refers to dharmas that correspond to only a portion of defiled minds (explaining the name of minor afflictions, not pervading all, hence it is said to be a small portion). What are these dharmas? The verse says: 『Anger, concealment, stinginess, jealousy, vexation, harm, resentment, deceit, fraud, conceit, such kinds are called the Minor Troubled Ground.』
法
釋曰。此忿等十。名小煩惱。謂有三義。一唯修所斷。二意識地起與無明相應。三各別現行。具此三義。故獨得名小煩惱地也 且如受等十大地法。癡等六大煩惱地法。及無慚愧二。不定中貪瞋尋伺睡眠。此等諸法。三義俱關。慢疑二種。雖與意癡相應。俱闕唯修斷 慢通見修斷。疑唯見斷故。惡作雖唯修斷。闕意癡相應。通善性故。皆不名小煩惱地法也。已上五段不同。總是別釋五地名體竟。
從此第二。明定俱生。于中有二。一明欲界。二明上界。且欲界俱生者。論問云。此中應說於何心品。有幾心所決定俱生。頌曰。
欲有尋伺故 于善心品中 二十二心所 有時增惡作 于不善不共 見俱唯二十 四煩惱忿等 惡作二十一 有覆有十八 無覆許十二 睡眠通不違 若有皆增一
釋曰。欲曉此頌。且要先知于欲界中。心品有五。謂善唯一 不善有二。一與不共無明相應 謂此心品。唯有無明 更無餘惑。二與余貪瞋等相應 無記有二。一有覆無記。二無覆無記 今此頌文。約此五品。以明俱生 欲有尋伺故於善心品中二十二心所者。夫欲界中。必有尋伺。故於善心品中。二十二俱生。謂大地十。大善地十。及與尋伺 有時增惡作者。然此惡作通善惡性。于善
【現代漢語翻譯】 現代漢語譯本 法
釋迦牟尼佛解釋說：『忿（krodha，憤怒）、恨（upanaha，怨恨）、覆（mraksha，隱藏）、惱（pradasha，惱怒）、嫉（irshya，嫉妒）、慳（matsarya，吝嗇）、誑（shathya，欺騙）、諂（maya，虛偽）、害（vihimsa，傷害）、憍（mada，驕傲）這十種心所，被稱為小隨煩惱。』之所以這樣稱呼，有三個原因：第一，它們只能通過修道才能斷除；第二，它們在意識層面生起，並且與無明（avidya，無知）相應；第三，它們各自獨立地現行。具備這三個特點，所以才特別被稱為小隨煩惱地法。
例如，受（vedana，感受）等十大地法，癡（moha，愚癡）等六大煩惱地法，以及無慚（ahrikya，無恥）和無愧（anapatrapya，無愧）這二種不定法，還有貪（raga，貪慾）、瞋（dvesha，嗔恨）、尋（vitarka，粗略思考）、伺（vichara，精細思考）、睡眠（middha，昏沉）。這些法都與上述三個條件相關。而慢（mana，驕慢）和疑（vichikitsa，懷疑）這兩種心所，雖然與意和癡相應，但都缺少『唯修所斷』這個條件——慢通於見修所斷，疑唯見所斷。惡作（kaukritya，後悔）雖然唯修所斷，但缺少『與意癡相應』這個條件，因為它也可能是善性的。因此，這些都不被稱為小隨煩惱地法。以上五段不同的解釋，總的來說是分別解釋了五地的名稱和體性。
從這裡開始第二部分，闡明『定俱生』（niyata-sahaja，恒常同時生起）。這部分分為兩部分：第一，闡明欲界；第二，闡明上界。首先，關於欲界的俱生法，論中提問：『在這裡應該說明，在哪些心品中，有多少心所是決定同時生起的？』頌文說：
『欲有尋伺故，于善心品中，二十二心所，有時增惡作；于不善不共，見俱唯二十，四煩惱忿等，惡作二十一；有覆有十八，無覆許十二，睡眠通不違，若有皆增一。』
釋迦牟尼佛解釋說：『爲了理解這個頌文，首先要知道在欲界中，心品有五種：善心只有一種；不善心有兩種，一種是與不共無明相應的，這種心品只有無明，沒有其他煩惱；另一種是與貪、瞋等其他煩惱相應的；無記心有兩種，一種是有覆無記，另一種是無覆無記。』現在的這個頌文，就是根據這五種心品，來闡明俱生法。『欲有尋伺故，于善心品中，二十二心所者』，因為在欲界中，必然有尋和伺，所以在善心品中，有二十二個心所同時生起，包括十大地法、十大善地法，以及尋和伺。『有時增惡作者』，然而惡作通於善惡兩種性質，在善心品中，有時會增加惡作。
【English Translation】 English version Dharma
釋迦牟尼佛 said: 'These ten – Krodha (anger), Upanaha (resentment), Mraksha (concealment), Pradasha (irritation), Irshya (jealousy), Matsarya (miserliness), Shathya (deceitfulness), Maya (hypocrisy), Vihimsa (harmfulness), and Mada (pride) – are called the minor defilements (upa-klesha).』 There are three reasons for this designation: first, they are only abandoned through cultivation (bhavana); second, they arise in the realm of consciousness and are associated with ignorance (avidya); third, they manifest individually. Possessing these three characteristics, they are specifically named the minor defilement ground (upa-klesha-bhumi).
For example, the ten universal mental factors such as Vedana (feeling), the six great afflictions such as Moha (delusion), and the two indeterminate factors, Ahrikya (shamelessness) and Anapatrapya (lack of embarrassment), as well as Raga (greed), Dvesha (hatred), Vitarka (initial application of thought), Vichara (sustained application of thought), and Middha (lethargy). These factors are all related to the above three conditions. However, Mana (pride) and Vichikitsa (doubt), although associated with mind and delusion, both lack the condition of 『abandoned only through cultivation』 – Mana is abandoned through both seeing and cultivation, and Vichikitsa is abandoned only through seeing. Kaukritya (remorse), although abandoned only through cultivation, lacks the condition of 『associated with mind and delusion』 because it can also be wholesome. Therefore, these are not called minor defilement ground factors. The above five different explanations, in summary, separately explain the names and natures of the five grounds.
From here begins the second part, clarifying 『Niyata-sahaja』 (constant co-arising). This part is divided into two sections: first, clarifying the Desire Realm; second, clarifying the Upper Realms. First, regarding the co-arising factors of the Desire Realm, the treatise asks: 『Here, in which mind-categories should it be explained, and how many mental factors are definitely co-arising?』 The verse says:
『Because desire has Vitarka and Vichara, in the wholesome mind-category, twenty-two mental factors, sometimes increasing Kaukritya; in the unwholesome, non-common, and seeing-related, only twenty together; the four afflictions, Krodha, etc., and Kaukritya, twenty-one; with obscuration, eighteen; without obscuration, twelve are allowed; Middha is common and not contradictory, if present, all increase by one.』
釋迦牟尼佛 explains: 『To understand this verse, one must first know that in the Desire Realm, there are five mind-categories: wholesome mind is only one; unwholesome mind is of two types, one associated with non-common ignorance, this mind-category only has ignorance, without other afflictions; the other is associated with other afflictions such as greed and hatred; indeterminate mind is of two types, one is obscured indeterminate, the other is non-obscured indeterminate.』 This verse now, based on these five mind-categories, clarifies the co-arising factors. 『Because desire has Vitarka and Vichara, in the wholesome mind-category, twenty-two mental factors,』 because in the Desire Realm, there must be Vitarka and Vichara, therefore in the wholesome mind-category, there are twenty-two mental factors co-arising, including the ten universal mental factors, the ten wholesome mental factors, and Vitarka and Vichara. 『Sometimes increasing Kaukritya,』 however, Kaukritya is common to both wholesome and unwholesome natures, in the wholesome mind-category, sometimes Kaukritya is added.
心中。有無不定。故言有時。善心若有。於前心品。更增惡作。成二十三 言惡作者。論有三解。論云。惡作者何(問也)惡所作體。名為惡作(答也。于所作事。起心厭惡。若惡若善。若作若不作。俱在其境也) 應知此中緣惡作法。說名惡作。謂緣惡作。心追悔性。注曰。于惡作事既不稱心。遂生追悔。即此追悔。緣惡作起名為惡作。惡作是境。非追悔也。今名追悔。為惡作者。從境為名也。此下論文。如緣空解脫門。說名為空。緣不凈無貪。說為不凈。注曰。此文舉例釋成也。空解脫門。以定為體。今名空者。以緣空故。從境為名 不凈觀無貪為體。今名不凈者。緣不凈故。從境為名。惡作亦爾也 又見世間。約所依處。說能依事。如言一切村邑國土皆來集會。惡作即是追悔所依。故約所依說為惡作。注曰。此第二釋意者。先因惡作。方起追悔。故知惡作追悔所依。今喚追悔為惡作者。于所依處。顯能依事。如人依村村是所依。若人集會即言村來。是舉所依村。顯能依人也 又于果體。假立因名。如言此六觸處。應知名宿作業。注曰。此第三釋。因是惡作。果是追悔。今喚追悔。為惡作者。此于果上立因名故。如言者。如經言也。此六觸處。眼等六根也。此六觸處是果。宿作業是因。經言六觸處是業者。亦是果
上立因名也。問何等惡作。說名為善。答謂于善惡作不作中。心中追悔性。謂于先時。于善不作。于惡而作。後生追悔。名善惡作也 與此相違。名為不善。謂先作善。而不作惡。後生追悔。名不善惡作也。故此二惡作。各依善惡二處而起 于不善不共見俱唯二十者。此明不善心品。二十心所俱生也。不善不共者。不共無明也。見者不善見也 俱者。謂不善心 一與不共無明俱。二與不善見俱也 且於不善不共無明心品。必有二十心所俱生。謂大地十。大煩惱地六。大不善地二。及與尋伺 第二不善見。相應心品者。謂此心中。或有邪見。或有見取。或有戒禁取。亦有二十心所俱生。名即如前不共品說。於五見中。除身邊見者。此二見是有覆無記見也 問此不善見相應心品。合有二十一。二十如前。應加不善見。何故俱言二十耶。答非見增故。無有二十一。以即於十大地法中。慧用差別。說為見故。見以慧為體。十大地法中。慧已攝竟。故不重說也 四煩惱忿等惡作二十一者。此有三類。一四煩惱者。貪瞋疑慢也。二忿等者。十小隨煩惱也。三惡作者。不善中惡作也。此三類心。各有二十一心所俱生。且四煩惱相應心品。二十一者。謂大地十。大煩惱地六。大不善地二。及與尋伺。此二十上。加貪等隨一。名二十一也
【現代漢語翻譯】 現代漢語譯本 『上立因名也』（『上立因名也』）：這是根據原因來命名的。 問：什麼是『惡作』（kukritya，後悔）？什麼又被稱作『善』？ 答：所謂『惡作』，指的是對於應該做的好事沒有做，或者不應該做的壞事做了，心中產生的追悔之情。也就是先前對於善事沒有去做，對於惡事卻去做了，之後產生追悔，這就叫做『善惡作』（kusala-akukritya，對惡行的後悔）。 與此相反，就叫做『不善惡作』（akusala-akukritya，對善行的後悔）。指的是先前做了善事，沒有做惡事，之後產生追悔，這就叫做『不善惡作』。所以這兩種『惡作』，各自依據善與惡兩種情況而產生。 『于不善不共見俱唯二十者』（『于不善不共見俱唯二十者』）：這說明不善心品中，有二十種心所同時生起。『不善不共』，指的是不共無明（asadharana-avidya，獨特的無明）。『見』，指的是不善見（akusala-drsti，不善的見解）。 『俱』，指的是不善心。 一是與不共無明同時生起。二是與不善見同時生起。 在不善不共無明的心品中，必定有二十種心所同時生起。包括大地法十（mahā-bhūmika，普遍的心所）、大煩惱地法六（mahā-klesa-bhūmika，主要的煩惱心所）、大不善地法二（mahā-akusala-bhūmika，主要的不善心所），以及尋（vitarka，粗略的思考）和伺（vicara，精細的思考）。 第二種是不善見相應的心品。在這種心中，或者有邪見（mithyā-drsti，錯誤的見解），或者有見取見（drstiparāmarśa，執取不正見為最勝的見解），或者有戒禁取見（śīlāvrata-parāmarśa，執取錯誤的戒律和苦行為正道的見解）。也有二十種心所同時生起，名稱與前面不共品中所說的相同。在五見（panca-drsti，五種錯誤的見解）中，除去身見（satkāya-drsti，認為五蘊和合的身體是真實的我）和邊見（antagrāha-drsti，執著于斷見或常見的極端見解），因為這兩種見是有覆無記見（sāvrta-avyākrta，被覆蓋的、不可言說的見解）。 問：這種不善見相應的心品，總共有二十一種（心所）。前面的二十種如前所述，應該加上不善見，為什麼說只有二十種呢？ 答：不是因為增加了『見』，所以才有二十一種。而是因為在十大地法中，慧（prajñā，智慧）的作用有所差別，所以才說為『見』。『見』以『慧』為本體，已經在十大地法中包含完畢，所以不再重複說明。 『四煩惱忿等惡作二十一者』（『四煩惱忿等惡作二十一者』）：這裡有三種情況。一是四煩惱，即貪（rāga，貪慾）、嗔（dvesa，嗔恨）、疑（vicikitsa，懷疑）、慢（māna，驕慢）。二是忿等，即十小隨煩惱（upaklesa，次要的煩惱）。三是惡作，即不善中的惡作。 這三種心，各有二十一種心所同時生起。首先，與四煩惱相應的心品，有二十一種心所。包括大地法十、大煩惱地法六、大不善地法二，以及尋和伺。在這二十種之上，加上貪等其中之一，就叫做二十一種。
【English Translation】 English version 'Upali-hetu-nama' ('上立因名也'): This is named based on the cause. Question: What is 'kukritya' (惡作, regret)? And what is called 'kusala' (善, good)? Answer: 'Kukritya' refers to the feeling of regret that arises in the mind for not doing good deeds that should have been done, or for doing bad deeds that should not have been done. That is, previously not doing good deeds, but doing bad deeds, and later generating regret, this is called 'kusala-akukritya' (善惡作, regret for bad actions). The opposite of this is called 'akusala-kukritya' (不善惡作, regret for good actions). It refers to previously doing good deeds, not doing bad deeds, and later generating regret, this is called 'akusala-kukritya'. Therefore, these two types of 'kukritya' arise based on the two situations of good and bad respectively. 'Yu bu shan bu gong jian ju wei er shi zhe' ('于不善不共見俱唯二十者'): This explains that in the category of unwholesome mind, there are twenty mental factors that arise simultaneously. 'Bu shan bu gong' (不善不共) refers to asadharana-avidya (不共無明, unique ignorance). 'Jian' (見) refers to akusala-drsti (不善見, unwholesome view). 'Ju' (俱) refers to the unwholesome mind. One is arising simultaneously with asadharana-avidya. Two is arising simultaneously with akusala-drsti. In the category of mind with unwholesome unique ignorance, there must be twenty mental factors arising simultaneously. These include the ten mahā-bhūmika (大地法, universal mental factors), the six mahā-klesa-bhūmika (大煩惱地法, major afflictive mental factors), the two mahā-akusala-bhūmika (大不善地法, major unwholesome mental factors), and vitarka (尋, initial application of mind) and vicara (伺, sustained application of mind). The second is the category of mind associated with unwholesome view. In this mind, there may be mithyā-drsti (邪見, wrong view), or drstiparāmarśa (見取見, holding onto wrong views as supreme), or śīlāvrata-parāmarśa (戒禁取見, holding onto wrong precepts and asceticism as the path). There are also twenty mental factors arising simultaneously, and the names are the same as those mentioned in the previous unique category. Among the panca-drsti (五見, five wrong views), excluding satkāya-drsti (身見, view of self in the aggregates) and antagrāha-drsti (邊見, extreme views of eternalism or annihilationism), because these two views are sāvrta-avyākrta (有覆無記, obscured and indeterminate). Question: This category of mind associated with unwholesome view has a total of twenty-one (mental factors). The previous twenty are as mentioned before, and unwholesome view should be added, so why is it said that there are only twenty? Answer: It is not because the 'view' is added that there are twenty-one. It is because within the ten mahā-bhūmika, the function of prajñā (慧, wisdom) is different, so it is called 'view'. 'View' has 'wisdom' as its essence, and it has already been included in the ten mahā-bhūmika, so it is not repeated. 'Si fan nao fen deng e zuo er shi yi zhe' ('四煩惱忿等惡作二十一者'): Here there are three situations. One is the four kleshas (煩惱), namely rāga (貪, greed), dvesa (嗔, hatred), vicikitsa (疑, doubt), and māna (慢, pride). Two is fena etc., which are the ten upaklesas (小隨煩惱, secondary afflictions). Three is kukritya, which is kukritya within the unwholesome. Each of these three minds has twenty-one mental factors arising simultaneously. First, the category of mind associated with the four kleshas has twenty-one mental factors. These include the ten mahā-bhūmika, the six mahā-klesa-bhūmika, the two mahā-akusala-bhūmika, and vitarka and vicara. On top of these twenty, adding one of greed etc., it is called twenty-one.
忿等二十一者。二十如前。加忿等一。不善惡作二十一者。二十如前。加惡作一。有覆有十八者。此取欲界有覆無記心也。謂與身邊二見相應。此二種見。能覆聖道。或有癡覆。名為有覆。不能招果。故名無記。此有覆心。必有十八心所俱生。謂大地十。大煩惱地六。及與尋伺。此中見不增。應知如前釋也 無覆許十二者。欲無覆心。異熟生等也。此有十二心所俱生。謂大地十。及與尋伺 言許者。依薩婆多宗。惡作不通無記。故於無覆無記心。唯許有十二。不同經部意。惡作通無記心。無記心中更加惡作故。得有十三。非所許也。睡眠遍不違若有皆增一者。睡眠通三性故。於前心品。遍有不違也。隨何品有。皆說此增。謂前善中。二十二上。加至二十三。若前二十三。增至二十四。不善無記。準例應知。
從此第二。明上界俱生者。論云。已說欲界心品俱生。當說上界。頌曰。
初定除不善 及惡作睡眠 中定又除尋 上兼除伺等
釋曰。初定除不善及惡作睡眠者。謂初靜慮。如前欲界。諸心所法。唯除不善。不善有十。謂瞋一。小煩惱中忿等七。除諂誑憍。及無慚愧。此十煩惱。唯不善性。色界無有 除惡作者。惡作與憂根相應。色界離憂。故無惡作 除睡眠者。色界無段食。故無睡眠
【現代漢語翻譯】 現代漢語譯本 忿等二十一者：二十種心所如前所述。加上忿（krodha，憤怒）等一種心所。不善惡作二十一者：二十種心所如前所述。加上惡作（kaukritya，後悔）一種心所。有覆有十八者：這裡指的是欲界有覆無記心。它與身邊二見（薩迦耶見和邊見）相應。這兩種見解，能夠覆蓋聖道。或者被癡（moha，愚癡）所覆蓋，名為有覆。不能招感果報，所以名為無記。這種有覆心，必然有十八種心所同時生起。即大地法十種，大煩惱地法六種，以及尋（vitarka，粗略的思考）和伺（vicara，精細的思考）。這裡見解不增加，應該知道如前文解釋。無覆許十二者：指欲界無覆心，如異熟生心等。這種心有十二種心所同時生起。即大地法十種，以及尋和伺。言『許』者，是依據薩婆多宗（Sarvastivada，一切有部）的觀點，惡作不通於無記心。所以在無覆無記心中，只承認有十二種心所。這不同於經部（Sautrantika）的觀點，經部認為惡作通於無記心，無記心中更加上惡作，所以可以有十三種心所，但這不是薩婆多宗所認可的。睡眠遍不違若有皆增一者：睡眠（styana，昏沉）通於三種性質（善、不善、無記），所以在前面的心品中，普遍存在而不相違背。無論在哪一品中存在，都說增加一種。即在前面的善心中，二十二種心所之上，增加到二十三種。如果前面是二十三種，就增加到二十四種。不善和無記心，按照這個例子應該知道。 從此第二，說明上界俱生的情況。論中說：『已經說了欲界心品俱生的情況，下面應當說上界的情況。』頌詞說： 『初定除不善，及惡作睡眠；中定又除尋，上兼除伺等。』 解釋說：初定除不善及惡作睡眠者：指初禪靜慮。如前面的欲界一樣，各種心所法，唯獨除去不善。不善有十種，即瞋（krodha，嗔恨）一種，小煩惱中的忿等七種，除去諂（maya，虛偽）、誑（satya，欺騙）、憍（mada，驕傲），以及無慚（ahrikya，無慚）和無愧（anapatrapya，無愧）。這十種煩惱，只有不善的性質，沒有其他性質。除去惡作者：惡作與憂根相應。離開了憂，所以沒有惡作。除去睡眠者：沒有段食，所以沒有睡眠。
【English Translation】 English version 'Twenty-one including Wrath': The twenty mental factors are as previously described. Add one, namely Wrath (krodha). 'Twenty-one unwholesome Regrets': The twenty mental factors are as previously described. Add one, namely Regret (kaukritya). 'Eighteen with Cover': This refers to the desire realm's obscured indeterminate mind. It corresponds with the two views of self and extreme views (Sakkaya-ditthi and Antagrahana-ditthi). These two views can obscure the holy path. Or it is obscured by ignorance (moha), hence called 'with cover'. It cannot bring about karmic results, hence called 'indeterminate'. This obscured mind necessarily has eighteen mental factors arising together. These are the ten universal mental factors, the six great afflictions, and also Initial Application (vitarka) and Sustained Application (vicara). Here, views are not added; it should be understood as explained previously. 'Twelve Permitted without Cover': This refers to the desire realm's uncovered mind, such as the result of maturation. This mind has twelve mental factors arising together. These are the ten universal mental factors, and also Initial Application and Sustained Application. The word 'permitted' indicates that according to the Sarvastivada school, Regret does not extend to indeterminate minds. Therefore, in the uncovered indeterminate mind, only twelve mental factors are acknowledged. This differs from the Sautrantika school's view, which holds that Regret extends to indeterminate minds, adding Regret to the indeterminate mind, thus allowing for thirteen mental factors, but this is not accepted by the Sarvastivadins. 'Sleep is pervasive and not contradictory; if present, always add one': Sleep (styana) is common to the three natures (wholesome, unwholesome, and indeterminate), so it is pervasive and not contradictory in the preceding categories of mind. Whichever category it is present in, it is said to add one. That is, in the preceding wholesome mind, add one to the twenty-two mental factors, bringing it to twenty-three. If it was previously twenty-three, it increases to twenty-four. The unwholesome and indeterminate minds should be understood according to this example. From this second section, the co-arising in the upper realms is explained. The treatise says: 'Having explained the co-arising of mental factors in the desire realm, we should now explain the upper realms.' The verse says: 'The first dhyana (jhana) eliminates the unwholesome, and also Regret and Sleep; the middle dhyana further eliminates Initial Application; the upper realms also eliminate Sustained Application and others.' The explanation says: 'The first dhyana eliminates the unwholesome, and also Regret and Sleep': This refers to the first dhyana (jhana) of the form realm. Like the preceding desire realm, all mental factors are present, except for the unwholesome. There are ten unwholesome factors: one is Anger (krodha), the seven from the lesser afflictions, excluding Deceit (maya), Fraud (satya), Conceit (mada), and Shamelessness (ahrikya) and Lack of Embarrassment (anapatrapya). These ten afflictions are only of an unwholesome nature and have no other nature. 'Eliminating Regret': Regret corresponds with the root of sorrow. Being apart from sorrow, there is no Regret. 'Eliminating Sleep': There is no coarse food, so there is no Sleep.
也。中定又除尋者。謂中間定。除前所除。又更除尋。余皆具有。上兼除伺等者。上者二禪已上。乃至非想也。此二禪已上。除前所除。兼除伺等。等取諂誑。余皆具有。經說諂誑。極至梵天。故唯初禪。得有諂誑。以初禪地臣主相依。必行諂誑。如經中說。大梵天王。處自梵眾。忽被馬勝苾芻問言。此四大種。當於何位。盡滅無餘。梵王不知無餘滅位。便矯亂答。我於此梵眾。自在作者。化者。生者。養者。是一切眾生父。作此語已。引出眾外。諂言愧謝。令還問佛 解云。大梵天王。不知依未至中間四禪。此六地中。起無漏道。斷第四禪染。及依空處近分。起有漏道。斷第四禪染。是四大種。無餘滅位故。矯亂答也。矯亂答辭。是誑語攝也。諂言愧謝。顯有諂也。作者。我能造作世間也。化者。我能化世間也。生者。我能生一切眾生也養者。我能養一切眾生也。
從此第三。明相似殊。此有兩段。一明無慚等。二明尋伺等。且初明無慚等者。論云。今次當說於前所辨。諸心所中。少分差別。無慚無愧。愛之與敬。差別云何。頌曰。
無慚愧不重 于罪不見怖 愛敬謂信慚 唯于欲色有
釋曰。無慚愧者。標也。不重者。釋無慚也。不重賢善。名為無慚也。謂于功德。及有德人。無敬無崇。
【現代漢語翻譯】 現代漢語譯本： 『也』，指的是中間禪定還要去除『尋』（Vitarka，粗略的思考）。意思是說，在中間禪定中，除了之前已經去除的（惡法），還要進一步去除『尋』，其餘的（善法）都具備。上面所說的『兼除伺等』，指的是二禪以上，乃至非想非非想處天。這些二禪以上的境界，除了去除之前已經去除的（惡法），還一併去除『伺』（Vicara，精細的思考）等等。『等』字包括諂媚和欺騙。其餘的（善法）都具備。經書中說，諂媚和欺騙，最高可達梵天。所以只有初禪才可能有諂媚和欺騙。因為初禪的臣民和主宰互相依賴，必然會產生諂媚和欺騙。比如經中說，大梵天王在自己的梵眾之中，忽然被馬勝比丘問到：『這四大種（地、水、火、風），在哪個層次才能完全滅盡，沒有剩餘？』梵王不知道完全滅盡的層次，就用虛假的、混亂的語言回答說：『我在這梵眾之中，是自在的作者，是化生者，是創造者，是養育者，是一切眾生的父親。』說完這些話后，把馬勝比丘引到梵眾之外，用諂媚的語言表示慚愧和感謝，讓他回去問佛陀。解釋說，大梵天王不知道依靠未至定、中間定、四禪，這六地中，生起無漏道，斷除第四禪的染污；以及依靠空無邊處近分定，生起有漏道，斷除第四禪的染污，才是四大種完全滅盡的層次。所以才用虛假的、混亂的語言回答。虛假的、混亂的回答，屬於欺騙的範疇。諂媚的語言表示慚愧和感謝，顯示出有諂媚。『作者』，指我能創造世間。『化者』，指我能變化世間。『生者』，指我能生一切眾生。『養者』，指我能養一切眾生。
從這裡開始第三部分，說明相似之處和不同之處。這部分分為兩個小段。第一段說明無慚等等，第二段說明尋伺等等。先說明無慚等等。論中說：『現在接下來要說之前辨析過的各種心所中，少部分的差別。無慚（Ahrikya，不知羞恥）、無愧（Anapatrapya，不覺羞恥）、愛（Sneha，喜愛）和敬（Saurava，尊敬），它們的差別是什麼？』頌文說：
『無慚愧不重，于罪不見怖；愛敬謂信慚，唯于欲色有。』
解釋說：『無慚愧者』，是標示。『不重者』，是解釋無慚。不尊重賢能和善良，就叫做無慚。指的是對於功德和有德之人，沒有敬意和崇敬。
【English Translation】 English version: 『Also,』 refers to the intermediate Dhyana (meditative absorption) which further eliminates 『Vitarka』 (initial application of thought). This means that in the intermediate Dhyana, in addition to what has already been eliminated (unwholesome dharmas), 『Vitarka』 is further eliminated, and the rest (wholesome dharmas) are present. The above-mentioned 『also eliminates Vicara etc.』 refers to the second Dhyana and above, up to the Realm of Neither Perception Nor Non-Perception. These realms from the second Dhyana upwards, in addition to eliminating what has already been eliminated (unwholesome dharmas), also eliminate 『Vicara』 (sustained application of thought) etc. 『Etc.』 includes flattery and deceit. The rest (wholesome dharmas) are present. The scriptures say that flattery and deceit can reach up to the Brahma realm. Therefore, only the first Dhyana can have flattery and deceit. Because in the first Dhyana, the subjects and the ruler depend on each other, flattery and deceit will inevitably arise. For example, the scriptures say that the Great Brahma King, in his Brahma assembly, was suddenly asked by Ashvajit Bhikshu: 『These four great elements (earth, water, fire, wind), in which state can they be completely extinguished without residue?』 The Brahma King did not know the state of complete extinction without residue, so he answered with false and confused words: 『In this Brahma assembly, I am the self-existent creator, the transformer, the generator, the nourisher, the father of all beings.』 After saying these words, he led Ashvajit Bhikshu outside the assembly and flattered him with words of shame and gratitude, asking him to go back and ask the Buddha. The explanation is that the Great Brahma King did not know that relying on the Unborn Realm, the intermediate Dhyana, and the four Dhyanas, in these six realms, arising the unconditioned path, cutting off the defilements of the fourth Dhyana; and relying on the Near Attainment of the Realm of Infinite Space, arising the conditioned path, cutting off the defilements of the fourth Dhyana, is the state where the four great elements are completely extinguished without residue. Therefore, he answered with false and confused words. False and confused answers fall into the category of deceit. Flattering words of shame and gratitude show that there is flattery. 『Creator』 means I can create the world. 『Transformer』 means I can transform the world. 『Generator』 means I can generate all beings. 『Nourisher』 means I can nourish all beings.
From here, the third part explains the similarities and differences. This part is divided into two sections. The first section explains Ahrikya (shamelessness) etc., and the second section explains Vitarka (initial application of thought) and Vicara (sustained application of thought) etc. First, explain Ahrikya etc. The treatise says: 『Now, next, we will talk about the slight differences among the various mental factors that have been analyzed before. What are the differences between Ahrikya (shamelessness), Anapatrapya (lack of shame), Sneha (affection), and Saurava (respect)?』 The verse says:
『Shamelessness and lack of shame do not value, do not see fear in sin; Affection and respect mean faith and shame, only exist in the Desire and Form realms.』
The explanation says: 『Shamelessness and lack of shame』 is the label. 『Do not value』 is the explanation of shamelessness. Not valuing the virtuous and the good is called shamelessness. It refers to not having respect and reverence for merit and virtuous people.
無所忌難。無所隨屬。說名無慚。即是恭敬所敵對法 言功德者。戒定慧功德也。有德人者。具戒定慧人也。無忌難者。無畏懼也。不隨屬者。不作弟子禮也 于罪不見怖者。釋無愧也。謂諸善士。所呵厭法。說名為罪。於此罪中。不見能招可怖畏果。說名無愧。此中怖言。顯非愛果能生怖故 有餘師說。于所造罪。自觀無恥。說名無慚。觀他無恥。說名無愧。慚愧差別。翻此應知。謂翻初釋。有敬有崇。有所忌難。有所隨屬。說名為慚。于罪見怖說名為愧。翻第二釋。于所造罪。自觀有恥。說名為慚。觀他有恥。說名為愧 愛敬謂信慚者。釋愛敬差別也。愛即是信。敬即是慚。愛謂愛樂。體即是信 然愛有二。一有染污。二無染污。有染謂貪。如愛妻子等。無染謂信。如愛師長等。此頌言愛者。取第二愛也。有信非愛。謂緣苦集信 忍許故有信。可厭故非愛。有愛非信。謂諸染污愛。由起貪是愛。染污非信也。有通訊愛。謂緣滅道信。忍許故生信。可欣故有愛。有非信愛。謂除前相。敬謂敬重。體即是慚。如前解慚謂有敬等。有慚非敬。謂緣苦集慚 生恥有慚。可厭非敬。有通慚敬。謂緣滅道慚 恭敬有慚。可欣有敬。唯于欲色有者。三界分別。如是愛敬。欲色界有。無色界無。問豈不信慚大善地法。無色亦有。答
【現代漢語翻譯】 現代漢語譯本 『無所忌難』（沒有畏懼和困難）。『無所隨屬』（不依附於任何人）。被稱為『無慚』（不知羞恥）。這就是恭敬所對立的法。 『言功德者』（所說的功德），指的是戒、定、慧的功德。『有德人者』（有德之人），指的是具備戒、定、慧的人。『無忌難者』（沒有畏懼和困難的人），指的是沒有畏懼。『不隨屬者』（不依附於任何人的人），指的是不作弟子之禮。 『于罪不見怖者』（對於罪過不感到恐懼的人），解釋的是『無愧』（不知慚愧）。所謂的諸位善士所呵斥厭惡的法，被稱為罪。對於這種罪，不見得能招來可怕的果報，這被稱為『無愧』。這裡的『怖』（恐懼）字，顯示了非可愛的果報能產生恐懼。 有其他論師說，對於所造的罪業，自己觀察自己的過失，這被稱為『無慚』（不知羞恥）；觀察他人的過失，這被稱為『無愧』（不知慚愧）。慚和愧的差別，反過來理解就知道了。也就是說，反過來理解最初的解釋，有敬有崇，有所畏懼和困難，有所依附，這被稱為『慚』（有慚）；對於罪過感到恐懼，這被稱為『愧』（有愧）。反過來理解第二種解釋，對於所造的罪業，自己覺得羞恥，這被稱為『慚』（有慚）；看到他人覺得羞恥，這被稱為『愧』（有愧）。 『愛敬謂信慚者』（愛和敬指的是信和慚），解釋的是愛和敬的差別。愛就是信，敬就是慚。愛指的是愛樂，其體性就是信。 然而愛有兩種：一種是有染污的，一種是無染污的。有染污的愛指的是貪愛，比如愛妻子等等；無染污的愛指的是信，比如愛師長等等。這首偈頌里說的愛，指的是第二種愛。有信但不是愛，指的是緣于苦、集而產生的信。 因為忍可和允許的緣故而產生信，因為可厭惡的緣故而不是愛。有愛但不是信，指的是各種染污的愛。由於生起貪愛的緣故是愛，是染污而不是信。有共通的信和愛，指的是緣于滅、道而產生的信。因為忍可和允許的緣故而生起信，因為可欣喜的緣故而有愛。有非信非愛，指的是排除以上情況。 敬指的是敬重，其體性就是慚。如前面解釋慚的時候所說，慚指的是有敬等等。有慚但不是敬，指的是緣于苦、集而產生的慚。因為生起羞恥的緣故而有慚，因為可厭惡的緣故而不是敬。有共通的慚和敬，指的是緣于滅、道而產生的慚。恭敬是有慚的，因為可欣喜的緣故而有敬。只有在欲界和色界才有這些，這是從三界的角度來分別的。像這樣，愛和敬在欲界和色界有，在無色界沒有。問：難道信和慚不是大善地法嗎？無色界也有嗎？答：
【English Translation】 English version 'Wusuo Jinan' (no fear and difficulty). 'Wusuo Suishu' (not attached to anyone). It is called 'Wu Chan' (shameless). This is the Dharma that is opposed to respect. 'Yan Gongde Zhe' (the so-called merits) refers to the merits of precepts, Samadhi (concentration), and wisdom. 'Youde Ren Zhe' (a virtuous person) refers to a person who possesses precepts, Samadhi, and wisdom. 'Wusuo Jinan Zhe' (a person without fear and difficulty) refers to someone without fear. 'Bu Suishu Zhe' (a person who does not belong to anyone) refers to someone who does not perform the disciple's ceremony. 'Yu Zui Bujian Bu Zhe' (a person who does not feel fear for sins) explains 'Wu Kui' (shameless). The Dharma that the virtuous ones despise is called sin. Regarding this sin, it is not seen as bringing about a terrible result, which is called 'Wu Kui'. The word 'Bu' (fear) here shows that non-lovable results can produce fear. Some other teachers say that regarding the sins committed, observing one's own faults is called 'Wu Chan' (shameless); observing the faults of others is called 'Wu Kui' (shameless). The difference between Chan (shame) and Kui (remorse) can be understood by reversing it. That is, reversing the initial explanation, having respect and reverence, having fear and difficulty, having attachment, is called 'Chan' (having shame); feeling fear for sins is called 'Kui' (having remorse). Reversing the second explanation, feeling ashamed of the sins committed is called 'Chan' (having shame); seeing others feel ashamed is called 'Kui' (having remorse). 'Ai Jing Wei Xin Chan Zhe' (love and respect refer to faith and shame) explains the difference between love and respect. Love is faith, and respect is shame. Love refers to love and joy, and its nature is faith. However, there are two kinds of love: one is defiled, and the other is undefiled. Defiled love refers to greed, such as loving one's wife, etc.; undefiled love refers to faith, such as loving one's teachers, etc. The love mentioned in this verse refers to the second kind of love. There is faith but not love, which refers to the faith arising from suffering and accumulation (of karma). Because of tolerance and permission, faith arises, and because of being detestable, it is not love. There is love but not faith, which refers to various defiled loves. Because of the arising of greed, it is love, defiled and not faith. There is common faith and love, which refers to the faith arising from cessation and the path. Because of tolerance and permission, faith arises, and because of being delightful, there is love. There is neither faith nor love, which refers to excluding the above situations. Respect refers to reverence, and its nature is shame. As mentioned earlier when explaining shame, shame refers to having respect, etc. There is shame but not respect, which refers to the shame arising from suffering and accumulation (of karma). Because of the arising of shame, there is shame, and because of being detestable, it is not respect. There is common shame and respect, which refers to the shame arising from cessation and the path. Respect is shameful, and because of being delightful, there is respect. These only exist in the desire realm (Kāmadhātu) and the form realm (Rūpadhātu), which is distinguished from the perspective of the three realms. In this way, love and respect exist in the desire realm and the form realm, but not in the formless realm (Arūpadhātu). Question: Aren't faith and shame great wholesome mental factors? Do they also exist in the formless realm? Answer:
愛敬有二。謂緣於法補特伽羅。緣法愛敬通三界有。此中意說緣補特伽羅者。故欲色有。無色界無。補特伽羅。此云數取趣。謂數取諸趣也。
從此第二。明尋伺等。論云。如是已說愛敬差別。尋伺慢憍。差別云何。頌曰。
尋伺心粗細 慢對他心舉 憍由染自法 心高無所顧
釋曰。尋伺心粗細者。尋謂尋求。伺謂伺察。心之粗性。名之為尋。心之細性。名之為伺。復有別釋。尋伺二法。是諸語言行。故契經言。要有尋伺。方有語言。非無尋伺此語言行。粗者名尋。細者名伺。語言行者。是語言因也 慢對他心舉者。慢謂對他。心自舉性。稱量自他德類差別。心自舉恃。陵蔑於他。故名為慢 憍由染自法者。自法謂自身。色力等法也。謂憍染著自法為先。令心傲逸。無所顧性。論云。有餘師說。如因酒生欣舉差別說名為醉。如是貪生欣舉差別。說名為憍。是謂憍慢差別之相。已上兩段不同。總是第三。明相似殊竟。
從此第四。明眾名別者。論云。然心心所。于契經中。隨義建立種種名相。今當辨此名義差別。頌曰。
心意識體一 心心所有依 有緣有行相 相應義有五
釋曰。心意識體一者。集起名心 謂能集起三業事也。思量名意。了別名識 復有釋言。凈不凈
【現代漢語翻譯】 現代漢語譯本：愛和敬有兩種。一種是緣於法（Dharma，佛法），一種是緣于補特伽羅（Pudgala，人）。緣於法的愛敬遍通三界（欲界、色界、無色界）所有。這裡主要說的是緣于補特伽羅的愛敬，所以欲界和色界有，無色界沒有。補特伽羅，這裡的意思是『數取趣』，就是屢次往來於諸趣（六道）之中。
從此第二部分，闡明尋（Vitarka，粗分別）和伺（Vicara，細分別）等法。論中說：『像這樣已經說了愛和敬的差別，那麼尋、伺、慢（Mana，我慢）、憍（Mada，驕傲）的差別又是什麼呢？』頌文說：
『尋伺心粗細，慢對他心舉，憍由染自法，心高無所顧。』
解釋：『尋伺心粗細』，尋的意思是尋求，伺的意思是伺察。心的粗略性質，叫做尋；心的細微性質，叫做伺。還有另外一種解釋，尋和伺這兩種法，是語言的活動。所以經文中說：『必須要有尋和伺，才會有語言。如果沒有尋和伺，就沒有語言活動。』粗略的叫做尋，細微的叫做伺。語言活動，是語言的原因。『慢對他心舉』，慢的意思是對於他人，內心自我抬舉的性質。衡量自己和他人德行和種類的差別，內心自我抬舉自恃，輕視他人，所以叫做慢。『憍由染自法』，自法指的是自身，包括色（Rupa，外貌）、力氣等。意思是說，憍是由於貪戀執著自身，使得內心傲慢放縱，目空一切的性質。論中說：『有其他論師說，就像因為酒而產生欣快和舉止失常的差別，叫做醉酒一樣。貪愛產生欣快和舉止失常的差別，叫做憍。』這就是憍和慢的差別相。以上兩段內容不同，總的來說是第三部分，闡明相似之處的差別。
從此第四部分，闡明眾多名稱的差別。論中說：『然而心（Citta，心）、心所（Caitasika，心所法），在經文中，隨著意義而建立各種各樣的名稱。現在應當辨別這些名稱和意義的差別。』頌文說：
『心意識體一，心心所有依，有緣有行相，相應義有五。』
解釋：『心意識體一』，集起叫做心，意思是能夠集起三業（身、口、意）的活動。思量叫做意。了別叫做識。還有一種解釋，清凈和不清凈。
【English Translation】 English version: There are two kinds of love and respect. One is based on the Dharma (law, teachings), and the other is based on the Pudgala (person). Love and respect based on the Dharma pervade all three realms (desire realm, form realm, formless realm). Here, we mainly talk about love and respect based on the Pudgala, so it exists in the desire realm and the form realm, but not in the formless realm. Pudgala, here, means 'one who repeatedly takes rebirths', that is, repeatedly goes to various realms (six paths).
From this second part, it clarifies Vitarka (coarse examination) and Vicara (subtle examination) and other dharmas. The treatise says: 'Having already spoken about the differences between love and respect, what are the differences between Vitarka, Vicara, Mana (pride), and Mada (arrogance)?' The verse says:
'Vitarka and Vicara are coarse and subtle of mind, Mana elevates the mind against others, Mada arises from attachment to one's own qualities, the mind is high and disregards everything.'
Explanation: 'Vitarka and Vicara are coarse and subtle of mind', Vitarka means seeking, Vicara means examining. The coarse nature of the mind is called Vitarka; the subtle nature of the mind is called Vicara. There is another explanation: Vitarka and Vicara are the activities of language. Therefore, the sutra says: 'There must be Vitarka and Vicara for there to be language. Without Vitarka and Vicara, there is no language activity.' The coarse one is called Vitarka, and the subtle one is called Vicara. Language activity is the cause of language. 'Mana elevates the mind against others', Mana means the nature of elevating oneself in the mind in relation to others. Measuring the differences between one's own and others' virtues and qualities, the mind elevates and relies on itself, despising others, so it is called Mana. 'Mada arises from attachment to one's own qualities', one's own qualities refer to oneself, including Rupa (appearance), strength, etc. It means that Mada arises from greed and attachment to oneself, causing the mind to be arrogant and unrestrained, with a nature of disregarding everything. The treatise says: 'Other teachers say that just as the difference between joy and abnormal behavior caused by alcohol is called drunkenness, the difference between joy and abnormal behavior caused by greed is called Mada.' This is the difference between Mada and Mana. The above two paragraphs are different in content, and in general, it is the third part, clarifying the differences in similarities.
From this fourth part, it clarifies the differences in many names. The treatise says: 'However, Citta (mind) and Caitasika (mental factors), in the sutras, establish various names according to their meanings. Now we should distinguish the differences between these names and meanings.' The verse says:
'Mind, consciousness, and intellect are one entity, mental factors depend on the mind, having an object and a characteristic, the meaning of association has five.'
Explanation: 'Mind, consciousness, and intellect are one entity', gathering and arising is called mind, meaning it can gather and arise the activities of the three karmas (body, speech, and mind). Thinking is called intellect. Discernment is called consciousness. There is another explanation, pure and impure.
界。種種差別。故名為心(凈者善也。不凈者惡也。界者體也)。即此為他。作所依止。故名為意 即此者即此心也。將所依義。釋意也。作能依止。故名為識 識能依意也。據上兩解。是心意識三。名義雖異。其體一也。心心所有依有緣有行相相應義有五者。此釋心心所法。更有四名。義雖有殊。體還一也。一名有所依。謂心心所。皆名有所依。托所依根故。所依根者。眼等六根也。二名有所緣。取所緣境故 所緣境者。色等六境也 三名有行相。謂同有一行相也。如緣青境心及心所。皆帶青上影像。此識上相。名為行相。行謂行解。即能緣心也。相謂影像。即行上相也。行解之相。名為行相。依主釋也。心與心所。皆有青相。青相雖多。同一青故。名同有一行相也 或名有行相。論云。即于所緣品類差別。等起行相故 解云。品類差別者。境非一也。等起者。心心所齊等起也 四名相應。等和合故。等和合者。謂心心所。五義平等。故說相應。一所依。二所緣。三行相。四時。五事。皆平等故。時等者。謂心心所。同生住異滅時故。事等者。事者體也。一相應中。如心體一。諸心所法。各各亦爾。無兩受等。共相應故。上來不同。總是第一。明心所竟。
從此大文第二。明不相應行。于中有三。一總標名數
【現代漢語翻譯】 現代漢語譯本 『界』，指種種差別，因此稱為『心』（『凈』指善，『不凈』指惡，『界』指本體）。此心作為其他事物的所依止，因此稱為『意』。『即此』指的就是這個『心』。用所依的意義來解釋『意』。作為能依止，因此稱為『識』。『識』能夠依止『意』。根據以上兩種解釋，『心』、『意』、『識』這三個名稱雖然意義不同，但其本體是一樣的。『心』和『心所有法』有五種相應的意義：有所依、有所緣、有行相、相應義。這是解釋『心』和『心所有法』，還有四個名稱，意義雖然有差別，但本體還是一樣的。一個名稱是『有所依』，指的是『心』和『心所有法』，都稱為『有所依』，因為它們依託于所依的根，所依的根指的是眼等六根。第二個名稱是『有所緣』，因為它們取所緣的境，所緣的境指的是色等六境。第三個名稱是『有行相』，指的是它們共同具有一種行相。比如緣于青色的境，『心』和『心所』都帶有青色的影像，這種在識上的相，稱為『行相』。『行』指的是行解，也就是能緣的心。『相』指的是影像，也就是行上的相。行解之相，稱為『行相』，這是依主釋。『心』和『心所』，都有青色的相，青色的相雖然很多，但都是同一種青色，因此稱為共同具有一種行相。或者稱為『有行相』。《論》中說：『即于所緣品類差別，等起行相故。』解釋說：『品類差別』指的是境不是單一的。『等起』指的是『心』和『心所』同時生起。第四個名稱是『相應』，因為它們平等和合。平等和合指的是『心』和『心所』，在五種意義上是平等的，因此說相應。一是所依，二是所緣，三是行相，四是時間，五是事，都是平等的。時間平等指的是『心』和『心所』，同時生、住、異、滅。事平等指的是，事指的是本體。在一個相應中，比如『心』的本體是一個，各種『心所法』，也各自如此，沒有兩個受等，共同相應。以上這些不同，總的來說是第一部分，說明『心所』完畢。
從這裡開始，進入大文的第二部分，說明『不相應行』。其中有三個部分，一是總標名數。
【English Translation】 English version 'Realm' refers to various differences, hence it is called 'Mind' (''Pure' means good, 'Impure' means evil, 'Realm' means the essence'). This mind serves as the basis for other things, hence it is called 'Intellect'. 'This' refers to this 'Mind'. The meaning of reliance is used to explain 'Intellect'. Serving as the relier, hence it is called 'Consciousness'. 'Consciousness' can rely on 'Intellect'. According to the above two explanations, although the three names 'Mind', 'Intellect', and 'Consciousness' have different meanings, their essence is the same. 'Mind' and 'Mental Factors' have five corresponding meanings: having a basis, having an object, having characteristics, and the meaning of correspondence. This explains 'Mind' and 'Mental Factors', and there are four more names, although the meanings are different, the essence is still the same. One name is 'Having a Basis', which refers to 'Mind' and 'Mental Factors', both called 'Having a Basis', because they rely on the root of reliance, and the root of reliance refers to the six roots such as the eye. The second name is 'Having an Object', because they take the object of reliance, and the object of reliance refers to the six objects such as form. The third name is 'Having Characteristics', which means that they commonly have one characteristic. For example, when relying on a blue object, both 'Mind' and 'Mental Factors' have a blue image, and this image on consciousness is called 'Characteristic'. 'Action' refers to the action of understanding, which is the mind that can rely. 'Image' refers to the image, which is the image on the action. The image of action and understanding is called 'Characteristic', which is a possessive explanation. 'Mind' and 'Mental Factors' both have a blue image, and although there are many blue images, they are the same blue, so they are called commonly having one characteristic. Or it is called 'Having Characteristics'. The 'Treatise' says: 'That is, in the differences of the categories of objects of reliance, the characteristics arise equally.' The explanation says: 'Differences in categories' means that the object is not singular. 'Arising equally' means that 'Mind' and 'Mental Factors' arise simultaneously. The fourth name is 'Correspondence', because they are equally harmonious. Equal harmony means that 'Mind' and 'Mental Factors' are equal in five meanings, so it is said to correspond. First, the basis; second, the object; third, the characteristic; fourth, time; fifth, matter; all are equal. Equality in time means that 'Mind' and 'Mental Factors' arise, dwell, change, and cease at the same time. Equality in matter means that matter refers to the essence. In one correspondence, for example, the essence of 'Mind' is one, and each of the various 'Mental Factors' is also like this, without two receptions, etc., corresponding together. All the above differences are the first part, explaining 'Mental Factors' completely.
From here, we enter the second part of the great text, explaining 'Non-Associated Formations'. There are three parts, the first is the general statement of names and numbers.
。二別牒解釋。三諸門分別。且初總標名數者。論云。已說心心所廣分別義。心不相應行。何者是耶。頌曰。
心不相應行 得非得同分 無想二定命 相名身等類
釋曰。頌言二定者。無想定。滅盡定也。相者。四相也。名身等者。等取句文身也。總有十四。一得。二非得。三同分。四無想果。五無想定。六滅盡定。七命根。八生。九住。十異。十一滅。十二名身。十三句身。十四文身。此十四種。體非心所。不與心相應。名心不相應。五蘊門中。是行蘊攝。故名心不相應行。
從此第二。別牒解釋。于中有七。一明得非得。二明同分。三明無想。四明二定。五明命根。六明四相。七明名身等。就初第一明得非得中。復分兩段。一明自性。二明差別。且初明自性者。論云于中且辯得非得相。頌曰。
得謂獲成就 非得此相違 得非得唯于 自相續二滅
釋曰。上兩句明自性。下兩句明所依。得謂護成就者。釋得自性。得有二種。一獲。二成就也 獲中有二。一未得今獲。二已失今獲。故論云。未得已失今獲 解云。未得今獲者。如未得戒。今受得戒。創至生相。將成就故。名為今獲 已失今獲者。如先坐定遇緣便舍定。名為已失。後重修得。創至生相。將成就故。名為今獲
【現代漢語翻譯】 現代漢語譯本 二、分別解釋。 三、諸門分別。 首先，總標名數。《論》中說：『已經說了心和心所的廣泛分別之義，那麼心不相應行是什麼呢？』 頌詞說：
『心不相應行，得非得同分， 無想二定命，相名身等類。』
解釋：頌詞中的『二定』指的是無想定和滅盡定。『相』指的是四相。『名身等』等字包括句身和文身。總共有十四種：一、得；二、非得；三、同分；四、無想果；五、無想定；六、滅盡定；七、命根；八、生；九、住；十、異；十一、滅；十二、名身；十三、句身；十四、文身。這十四種，體不是心所，不與心相應，所以稱為心不相應。在五蘊門中，屬於行蘊所攝，所以稱為心不相應行。
從此開始第二部分，分別解釋。其中有七個方面：一、闡明得和非得；二、闡明同分；三、闡明無想；四、闡明二定；五、闡明命根；六、闡明四相；七、闡明名身等。就第一個方面，闡明得和非得中，又分為兩段：一、闡明自性；二、闡明差別。首先闡明自性。《論》中說：『在這裡先辨別得和非得的相。』 頌詞說：
『得謂獲成就，非得此相違， 得非得唯于，自相續二滅。』
解釋：上面兩句闡明自性，下面兩句闡明所依。『得謂獲成就』，解釋得的自性。得有兩種：一、獲得（獲）；二、成就。獲得中有兩種：一、未得現在獲得；二、已失去現在獲得。所以《論》中說：『未得、已失去現在獲得。』解釋說：未得現在獲得，比如未得戒，現在受戒而得戒，剛開始至生相，將要成就，所以稱為現在獲得。已失去現在獲得，比如先前入定，遇到因緣便捨棄了定，稱為已失去，後來重新修得，剛開始至生相，將要成就，所以稱為現在獲得。
【English Translation】 English version Second, separate explanations. Third, distinctions among the categories. First, the general enumeration. The Shastra says: 'Having already explained the extensive distinctions of mind and mental factors, what are the non-associated formations?' The verse says:
'Non-associated formations, attainment (prapti) and non-attainment (aprapti), commonality of species (nikayasabhaga), Non-perception (asamjnika), two concentrations (samadhi), life (jivitendriya), Characteristics (laksana), name-group (namakaya) and so forth.'
Explanation: The 'two concentrations' in the verse refer to the Asamjnika-samapatti (無想定, Concentration of Non-perception) and the Nirodha-samapatti (滅盡定, Cessation Meditation). 'Characteristics' refer to the four characteristics (lakshana). 'Name-group and so forth' includes phrase-group (vakkayakaya) and syllable-group (vyanjanakaya). In total, there are fourteen: 1. Attainment (prapti); 2. Non-attainment (aprapti); 3. Commonality of species (nikayasabhaga); 4. Result of Non-perception (asamjnika-phala); 5. Asamjnika-samapatti (無想定, Concentration of Non-perception); 6. Nirodha-samapatti (滅盡定, Cessation Meditation); 7. Life (jivitendriya); 8. Production (jati); 9. Duration (sthiti); 10. Decay (jarata); 11. Cessation (anityata); 12. Name-group (namakaya); 13. Phrase-group (vakkayakaya); 14. Syllable-group (vyanjanakaya). These fourteen are not mental factors in substance and do not associate with the mind, hence they are called non-associated. Within the five aggregates, they are included in the formation aggregate, hence they are called non-associated formations.
From here begins the second part, separate explanations. There are seven aspects: 1. Clarifying attainment (prapti) and non-attainment (aprapti); 2. Clarifying commonality of species (nikayasabhaga); 3. Clarifying Non-perception (asamjnika); 4. Clarifying the two concentrations (samadhi); 5. Clarifying life (jivitendriya); 6. Clarifying the four characteristics (lakshana); 7. Clarifying name-group (namakaya) and so forth. Regarding the first aspect, clarifying attainment (prapti) and non-attainment (aprapti), it is further divided into two sections: 1. Clarifying the nature; 2. Clarifying the differences. First, clarifying the nature. The Shastra says: 'Here, we will first distinguish the characteristics of attainment (prapti) and non-attainment (aprapti)'. The verse says:
'Attainment (prapti) is called obtaining and accomplishment, non-attainment (aprapti) is the opposite of this. Attainment (prapti) and non-attainment (aprapti) exist only in one's own continuum and two cessations (nirodha).'
Explanation: The first two lines clarify the nature, and the last two lines clarify the basis. 'Attainment (prapti) is called obtaining and accomplishment' explains the nature of attainment (prapti). There are two types of attainment (prapti): 1. Obtaining (prapti); 2. Accomplishment (labha). There are two types of obtaining (prapti): 1. Obtaining now what was not obtained before; 2. Obtaining now what was lost. Therefore, the Shastra says: 'Obtaining now what was not obtained before, obtaining now what was lost.' The explanation says: Obtaining now what was not obtained before, such as not having precepts before, and now receiving and obtaining precepts, initially reaching the production aspect, and about to accomplish, hence it is called obtaining now. Obtaining now what was lost, such as previously entering concentration (samadhi), encountering conditions and abandoning the concentration (samadhi), called lost, and later cultivating and obtaining again, initially reaching the production aspect, and about to accomplish, hence it is called obtaining now.
言成就者。先未得法。今時已得。先已得者。今復不失 此所得法。流至現在。名為成就。故論云。得已不失。名為成就 故知獲時。不名成就。成就時。不名獲也 非得此相違者。釋非得自性也。應知非得與此相違。謂若有法。先未曾失。及重得已。但今初失。此法非得。創至生相。名為不獲。流入現存。名為不成就。故知不獲時。不名不成就。不成就時。不名不獲。得非得唯于自相續二滅者。釋得非得所依也。自相續者。自即簡他也。相續是身。簡非相續。非相續者。非情是也。唯于自身。有得非得。故論云。非他相續。無有成就他身法故。非非相續。無有成就非情法故。言二滅者。擇滅非擇滅也。無為法中。唯於二滅。有得非得 謂若修道。證擇滅時。擇滅上有得也。不證時擇滅上。有非得也。緣闕位中。得非擇滅。故非擇滅上有得也。緣會時。不得非擇滅。即非擇滅上。有非得也。故於二滅。有得非得。論云。一切有情。無不成就非擇滅者(皆有緣闕)除初剎那。具縛聖者。及餘一切。具縛異生。諸餘有情。皆成擇滅(初剎那聖者。苦法忍是也。煩惱未斷。名具縛聖。此聖者。無擇滅也。諸餘有情者。一切聖人也)。決定無有成就虛空。故於虛空不言有得。以得無故。非得亦無。宗明得非得相翻而立故(已
【現代漢語翻譯】 關於『成就』的解釋：如果某人先前沒有獲得某種法，現在已經獲得了；或者先前已經獲得了，現在也沒有失去——這種已經獲得的法，持續到現在，就叫做『成就』。所以論中說：『獲得后不失去，就叫做成就。』因此可知，獲得的時候，不能叫做成就；成就的時候，也不能叫做獲得。 『非得』是指與『得』相反的狀態，這裡解釋的是『非得』的自性。應該知道，『非得』與『得』相反。意思是說，如果有一種法，先前沒有失去過，或者重新獲得后，但現在是第一次失去，那麼這種法就是『非得』。最初產生這種狀態，叫做『不獲』；流入現存的狀態，叫做『不成就』。因此可知，不獲的時候，不能叫做不成就；不成就的時候，也不能叫做不獲。 『得』和『非得』只存在於自身的相續和二滅中——這裡解釋的是『得』和『非得』所依賴的處所。『自相續』，『自』是用來簡別他人的；『相續』指的是身體，用來簡別非相續。『非相續』，指的是無情之物。『得』和『非得』只存在於自身。所以論中說：『不在他人的相續中，因為沒有成就他人身體的法；也不在非相續中，因為沒有成就非情之物的法。』 『二滅』指的是擇滅（Pratisamkhya-nirodha）和非擇滅（Apratisamkhya-nirodha）。在無為法中，只有在二滅中，才有『得』和『非得』。意思是說，如果修道，證得擇滅的時候，擇滅上就有『得』；沒有證得的時候，擇滅上就有『非得』。因緣缺失的時候，就得到非擇滅，所以非擇滅上有『得』；因緣聚合的時候，就不能得到非擇滅，即非擇滅上有『非得』。所以，在二滅中，有『得』和『非得』。論中說：『一切有情，沒有不成就非擇滅的（都有因緣缺失的情況），除了最初剎那的具縛聖者（Srota-apanna），以及其餘一切具縛的凡夫。』其餘的有情，都成就擇滅（最初剎那的聖者，指的是苦法忍（Dukkhe dharmajñāna-kṣānti）的聖者，煩惱沒有斷除，叫做具縛聖者，這種聖者，沒有擇滅。其餘的有情，指的是一切聖人）。 決定沒有成就虛空的，所以在虛空中不談論『得』。因為沒有『得』，所以也沒有『非得』。宗義表明，『得』和『非得』是相互對立而存在的。
【English Translation】 Regarding 『accomplishment (成就)』: If someone had not previously attained a certain dharma, but has now attained it; or if they had previously attained it and have not lost it now—this dharma that has been attained, continuing to the present, is called 『accomplishment.』 Therefore, the treatise says: 『Having attained and not losing is called accomplishment.』 Thus, it is known that the time of attainment cannot be called accomplishment; the time of accomplishment cannot be called attainment. 『Non-attainment (非得)』 refers to the state contrary to 『attainment,』 and here it explains the self-nature of 『non-attainment.』 It should be known that 『non-attainment』 is the opposite of 『attainment.』 It means that if there is a dharma that has not been lost before, or after regaining it, but is now lost for the first time, then this dharma is 『non-attainment.』 The initial arising of this state is called 『non-acquisition (不獲)』; the state flowing into the present is called 『non-accomplishment (不成就).』 Therefore, it is known that the time of non-acquisition cannot be called non-accomplishment; the time of non-accomplishment cannot be called non-acquisition. 『Attainment』 and 『non-attainment』 exist only in one's own continuum and the two cessations—here it explains the places on which 『attainment』 and 『non-attainment』 depend. 『Own continuum (自相續),』 『own』 is used to distinguish others; 『continuum』 refers to the body, used to distinguish non-continuum. 『Non-continuum (非相續)』 refers to inanimate objects. 『Attainment』 and 『non-attainment』 exist only in oneself. Therefore, the treatise says: 『Not in the continuum of others, because there is no dharma of accomplishing the body of others; nor in non-continuum, because there is no dharma of accomplishing inanimate objects.』 『Two cessations (二滅)』 refer to Pratisamkhya-nirodha (擇滅) and Apratisamkhya-nirodha (非擇滅). Among unconditioned dharmas, only in the two cessations are there 『attainment』 and 『non-attainment.』 It means that if one cultivates the path and attains Pratisamkhya-nirodha, then there is 『attainment』 on Pratisamkhya-nirodha; if one has not attained it, then there is 『non-attainment』 on Pratisamkhya-nirodha. When conditions are lacking, one obtains Apratisamkhya-nirodha, so there is 『attainment』 on Apratisamkhya-nirodha; when conditions are met, one cannot obtain Apratisamkhya-nirodha, that is, there is 『non-attainment』 on Apratisamkhya-nirodha. Therefore, in the two cessations, there are 『attainment』 and 『non-attainment.』 The treatise says: 『All sentient beings, without exception, accomplish Apratisamkhya-nirodha (all have the condition of lacking causes), except for the Stream-enterer (Srota-apanna) in the first moment, who is bound by afflictions, and all other ordinary beings who are bound by afflictions.』 The remaining sentient beings all accomplish Pratisamkhya-nirodha (the Stream-enterer in the first moment refers to the one with the forbearance of knowledge of dharma regarding suffering (Dukkhe dharmajñāna-kṣānti), whose afflictions have not been severed, called a Stream-enterer bound by afflictions; this Stream-enterer does not have Pratisamkhya-nirodha. The remaining sentient beings refer to all the noble ones). It is definitely not possible to accomplish space, so there is no discussion of 『attainment』 in space. Because there is no 『attainment,』 there is also no 『non-attainment.』 The doctrine clarifies that 『attainment』 and 『non-attainment』 are established in opposition to each other.
上論文) 又依大毗婆沙。一百五十八云。得有四種。一與彼法俱(此是法俱得。亦名如影隨形得)。二在彼法前(此是法前得。亦名牛王引前得也)。三在彼法后(此是法后得。亦名犢子隨後得)。四非彼法前後俱(謂無為上得也)。其所得法。則有六種。一有所得法。唯有俱得。如異熟生等。二有所得法。唯有前得。如三類智邊世俗智等。有說此等亦有俱得 應在第四類攝(解云。第四類者。是第四所得法。通俱得前得也)。三有所得法。唯有俱得后得。如別解脫戒等。四有所得法。唯有俱得前得。如道類智忍等。五有所得法。具有前後俱得。如所餘善染等。六有所得法。不可說有前後及俱。而有諸得者。謂擇滅非擇滅法。解云。第一異熟生等。等取威儀。工巧。非數習者。及有覆無記色等。此等諸法。勢力劣故。唯法俱得 第二三類智邊世俗智等。等取相應心心所也。謂入見道。至苦集滅三類智邊。能修未來俗智。起法前得得之。此言修者。是得修也。謂見道是無漏。俗智是有漏。故於見道俗智不起。勝緣闕故。得非擇滅(解云。勝緣者。是俗智。所依身也。在見道中。唯有見道所依身。無俗智所依身。故勝緣闕耳)。俗智既畢竟不生。故無法俱法后得也 問何故三類智邊。能修俗智。非道類智耶。答二義故修
【現代漢語翻譯】 現代漢語譯本： 此外，根據《大毗婆沙論》第一百五十八卷記載，『得』（prāpti，獲得）有四種：一、與彼法俱（此為法俱得，亦名如影隨形得，指與法同時獲得的『得』）；二、在彼法前（此為法前得，亦名牛王引前得也，指在法之前獲得的『得』）；三、在彼法后（此為法后得，亦名犢子隨後得，指在法之後獲得的『得』）；四、非彼法前後俱（謂無為上得也，指與無為法相關的『得』，不屬於前三種情況）。 其所得之法，則有六種：一、有所得法，唯有俱得，如異熟生等（vipāka-ja，異熟生等）；二、有所得法，唯有前得，如三類智邊世俗智等（指在三種智慧的邊緣獲得的世俗智慧）。有說此等亦有俱得，應在第四類攝（解釋說，第四類是指第四種所得法，通俱得和前得）。三、有所得法，唯有俱得后得，如別解脫戒等（prātimokṣa-śīla，別解脫戒等）；四、有所得法，唯有俱得前得，如道類智忍等（指與道類智相應的忍）；五、有所得法，具有前後俱得，如所餘善染等（指其餘的善法和染污法）；六、有所得法，不可說有前後及俱，而有諸得者，謂擇滅（pratisaṃkhyā-nirodha，擇滅）和非擇滅法（apratisaṃkhyā-nirodha，非擇滅）。 解釋說，第一種異熟生等，包括威儀、工巧、非數習者，以及有覆無記色等。這些法勢力較弱，所以只有法俱得。第二種三類智邊世俗智等，包括相應的心和心所。即進入見道時，在苦、集、滅三種智慧的邊緣，能夠修習未來的世俗智慧，生起法前得的『得』。這裡說的『修』，是指獲得修習。因為見道是無漏的，世俗智是有漏的，所以在見道中，世俗智不會生起，因為殊勝的因緣缺失。獲得非擇滅（解釋說，殊勝的因緣是指世俗智所依的身。在見道中，只有見道所依的身，沒有世俗智所依的身，所以殊勝的因緣缺失）。世俗智既然畢竟不生，所以沒有法俱得和法后得。 問：為什麼三類智邊能夠修習世俗智，而不是道類智呢？答：因為兩個原因可以修習。
【English Translation】 English version: Furthermore, according to the Mahāvibhāṣā, scroll 158, there are four types of prāpti (得, attainment): 1. Simultaneous with that dharma (此是法俱得, this is simultaneous attainment, also known as 'like a shadow following the form' attainment); 2. Prior to that dharma (此是法前得, this is prior attainment, also known as 'ox-king leading ahead' attainment); 3. Subsequent to that dharma (此是法后得, this is subsequent attainment, also known as 'calf following behind' attainment); 4. Neither prior, subsequent, nor simultaneous with that dharma (謂無為上得也, referring to the attainment related to unconditioned dharmas, which does not belong to the previous three cases). The dharmas that are attained are of six types: 1. Dharmas that can be attained only simultaneously, such as vipāka-ja (異熟生等, resultantly born, etc.); 2. Dharmas that can be attained only prior, such as mundane wisdom at the edge of the three kinds of knowledge (指在三種智慧的邊緣獲得的世俗智慧). Some say that these also have simultaneous attainment and should be included in the fourth category (the explanation is that the fourth category refers to the fourth type of attained dharma, encompassing both simultaneous and prior attainment). 3. Dharmas that can be attained only simultaneously and subsequently, such as prātimokṣa-śīla (別解脫戒等, precepts of individual liberation, etc.); 4. Dharmas that can be attained only simultaneously and prior, such as forbearance associated with knowledge of the path category (指與道類智相應的忍); 5. Dharmas that can be attained with prior, subsequent, and simultaneous attainment, such as the remaining wholesome and defiled dharmas (指其餘的善法和染污法); 6. Dharmas that cannot be said to have prior, subsequent, or simultaneous attainment, but have various attainments, namely pratisaṃkhyā-nirodha (擇滅, cessation through discrimination) and apratisaṃkhyā-nirodha (非擇滅, cessation without discrimination). The explanation is that the first type, resultantly born, etc., includes deportment, craftsmanship, non-number practitioners, and obscured and unspecified form, etc. These dharmas have weak power, so they only have simultaneous attainment. The second type, mundane wisdom at the edge of the three kinds of knowledge, etc., includes corresponding mind and mental factors. That is, when entering the path of seeing, at the edge of the three kinds of knowledge of suffering, origination, and cessation, one can cultivate future mundane wisdom, giving rise to the 'attainment' of prior attainment of dharma. The 'cultivation' mentioned here refers to the attainment of cultivation. Because the path of seeing is unconditioned, and mundane wisdom is conditioned, mundane wisdom does not arise in the path of seeing because the excellent condition is lacking. One obtains cessation without discrimination (the explanation is that the excellent condition refers to the body on which mundane wisdom relies. In the path of seeing, there is only the body on which the path of seeing relies, and not the body on which mundane wisdom relies, so the excellent condition is lacking). Since mundane wisdom ultimately does not arise, there is no simultaneous or subsequent attainment of dharma. Question: Why can mundane wisdom be cultivated at the edge of the three kinds of knowledge, but not the knowledge of the path category? Answer: Because of two reasons, it can be cultivated.
。一有事現觀故。謂世俗智。于無始來。曾知苦斷集證滅。今三類智。亦知苦斷集證滅。與世俗智。同爲一事故。能修俗智等。二當諦事周故。謂於三諦。可遍知苦。可遍斷集。可遍證滅。當諦事周兼修俗智 于道類智。不修俗智者。一俗智于道中。曾無事現觀故。二無遍事現觀故。謂必無于道可能遍知。可能遍修。種性多故 問何故於三諦。有邊聲非道諦耶。答以其能知一切苦。斷一切集。證一切滅。而無能修一切道。佛亦于道。得修習修。俱不盡故。故無邊聲 第三別解脫戒等。等取惡律儀等也。別解脫戒。是有記故。通法后得。即是戒在過去。現在起得。成就不失也。此別解脫戒。不隨心色。勢微劣故。無法前得 第四道類忍等。等取相應心心所也。謂道類忍。是向道攝。至道類智。是果道攝。得果道中。舍向道故。故道類忍。無法后得 第五所餘善染等。等取通果等無記也。除前四類外。名所餘也。勢力強故。通三種得 第六擇滅。非擇滅法。非三世攝故。不可說前後及俱。而有諸得者。謂證擇滅時。擇滅上有得也。于緣闕位。非擇滅上有得也 問現在道類忍。如何得有法前得耶。答現在道類忍。雖復唯有法俱得。未來道類忍。即有法前得。在現在世。今言現在忍有法前得者。約忍種類說。以所得法據種類說
【現代漢語翻譯】 現代漢語譯本 一、因為有事現觀的緣故。這裡指的是世俗智（Shishuzhi，mundane wisdom）。對於從無始以來，曾經知苦、斷集、證滅的人來說，現在這三種智慧（三類智，three types of wisdom）也知道苦、斷集、證滅，與世俗智同樣是爲了同一件事的緣故，所以能夠修習世俗智等。 二、因為當諦之事周遍的緣故。指的是對於三諦（Sant諦，three truths），可以普遍地知苦，可以普遍地斷集，可以普遍地證滅。當諦之事周遍，兼修世俗智。在道類智（Daoleizhi，knowledge of the path）中，不修習世俗智的原因是： 一、世俗智在道中，曾經沒有事現觀的緣故。 二、沒有普遍的事現觀的緣故。指的是必定沒有對於道可能普遍地知，可能普遍地修，因為種性多的緣故。 問：為什麼在三諦中有邊聲，而不是道諦（Daodi，truth of the path）呢？ 答：因為能夠知一切苦，斷一切集，證一切滅，而沒有能夠修一切道。佛（Fo，Buddha）對於道，也只是得到修習修，都沒有窮盡的緣故，所以沒有邊聲。 第三、別解脫戒（Biejietuo jie，vows of individual liberation）等。『等』包括惡律儀（Eluyi，evil precepts）等。別解脫戒是有記的緣故，通法后得（Fahoude，subsequent attainment of dharma），也就是戒在過去，現在起得，成就而不失。這個別解脫戒，不隨心色（Suixinse，mind and form），勢力微弱的緣故，沒有法前得（Faqiande，prior attainment of dharma）。 第四、道類忍（Daoleiren，patience regarding the path）等。『等』包括相應的心心所（Xinxinsuo，mental factors）。指的是道類忍是向道所攝，到道類智是果道所攝。得到果道中，捨棄向道的緣故，所以道類忍沒有法后得。 第五、其餘的善染等。『等』包括通果等無記（Tongguo deng wuji，neutral state of universal result）。除了前面四類之外，叫做其餘。勢力強大的緣故，通三種得。 第六、擇滅（Zexie，cessation through discrimination），非擇滅法（Feizexie fa，cessation without discrimination），因為不屬於三世（Sanshi，three times），所以不能說前後以及俱時，而有諸得。指的是證擇滅時，擇滅上有得。在緣闕位，非擇滅上有得。 問：現在的道類忍，如何能有法前得呢？ 答：現在的道類忍，雖然只有法俱得（Fajude，simultaneous attainment of dharma），未來的道類忍，就有法前得。在現在世，現在說現在的忍有法前得，是就忍的種類來說，以所得的法根據種類來說。
【English Translation】 English version 1. Because of the actualization of an event. This refers to mundane wisdom (Shishuzhi). For those who have known suffering, abandoned accumulation, and realized cessation since beginningless time, these three types of wisdom (Sanlei zhi) now also know suffering, abandonment of accumulation, and realization of cessation, just like mundane wisdom, for the same reason, so they can cultivate mundane wisdom, etc. 2. Because the affairs of the true reality are complete. This refers to the three truths (Sant諦): suffering can be universally known, accumulation can be universally abandoned, and cessation can be universally realized. The affairs of the true reality are complete, and mundane wisdom is also cultivated. In the knowledge of the path (Daoleizhi), mundane wisdom is not cultivated because: 1. Mundane wisdom has never had the actualization of an event in the path. 2. There is no universal actualization of an event. This means that it is impossible to universally know or universally cultivate the path because there are many natures. Question: Why is there a 'limited sound' in the three truths but not in the truth of the path (Daodi)? Answer: Because it is possible to know all suffering, abandon all accumulation, and realize all cessation, but it is not possible to cultivate all paths. The Buddha (Fo) only attained cultivation of the path, and it was not exhaustive, so there is no 'limited sound'. 3. Vows of individual liberation (Biejietuo jie), etc. 'Etc.' includes evil precepts (Eluyi), etc. Vows of individual liberation are marked, so they have subsequent attainment of dharma (Fahoude), which means that the vows are obtained in the past and present, achieved and not lost. These vows of individual liberation do not follow mind and form (Suixinse), and because their power is weak, they do not have prior attainment of dharma (Faqiande). 4. Patience regarding the path (Daoleiren), etc. 'Etc.' includes corresponding mental factors (Xinxinsuo). This means that patience regarding the path is included in the path of approach, and knowledge of the path is included in the path of fruition. Because the path of approach is abandoned when the path of fruition is attained, patience regarding the path does not have subsequent attainment of dharma. 5. The remaining good and defiled, etc. 'Etc.' includes the neutral state of universal result (Tongguo deng wuji). Anything other than the previous four categories is called 'remaining'. Because its power is strong, it has all three types of attainment. 6. Cessation through discrimination (Zexie) and cessation without discrimination (Feizexie fa) are not included in the three times (Sanshi), so it cannot be said that they are prior, subsequent, or simultaneous, and there are various attainments. This means that when cessation through discrimination is realized, there is attainment on cessation through discrimination. In the absence of conditions, there is attainment on cessation without discrimination. Question: How can present patience regarding the path have prior attainment of dharma? Answer: Although present patience regarding the path only has simultaneous attainment of dharma (Fajude), future patience regarding the path will have prior attainment of dharma. In the present world, when we say that present patience has prior attainment of dharma, we are speaking in terms of the type of patience, based on the type of dharma attained.
故 又解。此現在忍。雖唯法俱。若不現前。即有法前。約容有說。言現在忍有法前得 又解。此現在忍。雖唯法俱而無法前。由此現在忍有法前得。在未來世。此未來得。約世橫望。實在現忍后。而名法前。不名法後者。謂由此得不起即已。起必在彼現在忍前。約容起用。說有前得 又婆沙一百五十八云。一切非得。總有三種。一在彼法前。二在彼法后。三非彼前後。所不得法。亦唯三種。一有所不得法。唯有法前非得。謂未來情數畢竟不生法。及入無餘涅槃。最後剎那心等(等取相應心所。及無生智也)二有所不得法。通彼法前法后非得 謂余隨應。有情數法。三有所不得法。無法前後。而有非得 謂擇滅。非擇滅法 必無非得可與法俱。以法現前。是所得者。必有得故 非所得者。無得非得。亦無唯有法后非得。非無始來恒成就彼未舍必起彼類盡故。解云。第一未來情數畢竟不生法者。謂是三類智邊。所修俗智也。此世俗智。不通過現。故言未來。不是非情。名為情數。得非擇滅。名畢竟不生 見道已前。此世俗智。常有非得。名法前非得。三類智后。常有得起。更無非得也 及入無餘最後心者。謂未來有一類。異熟威儀心。作入涅槃心。此心未起。常有非得非得此心。名法前非得。此心起已。必入涅槃。便同
【現代漢語翻譯】 現代漢語譯本 因此，又解釋說，這種現在的忍（ksanti，忍辱），雖然只與法（dharma，佛法）同時存在，如果它沒有顯現，那麼就可能在法之前。這是就容許的情況來說的。說現在的忍在法之前獲得。 又解釋說，這種現在的忍，雖然只與法同時存在，但不會在法之前。由此，現在的忍在法之前獲得，是在未來世。這種未來的獲得，從時間上橫向來看，實際上是在現在的忍之後，卻被稱為在法之前。不被稱為在法之後的原因是，由此獲得的法不起則已，一旦生起，必定在那現在的忍之前。這是就容許生起作用的情況來說的，所以說是在法之前獲得。 又，《婆沙論》第一百五十八卷說，一切非得（aprapti，未獲得），總共有三種：一是在那個法之前，二是在那個法之後，三不是在那個法的前後。所沒有獲得的法，也只有三種：一是有所沒有獲得的法，只有在法之前的非得，指的是未來有情（sattva，眾生）之數的畢竟不生之法，以及進入無餘涅槃（nirvana，寂滅）的最後剎那的心等（等取相應的心的作用，以及無生智）。 二是有所沒有獲得的法，貫通那個法之前、法之後的非得，指的是其餘隨應的有情之數的法。 三是有所沒有獲得的法，沒有法的前後，而有非得，指的是擇滅（nirodha，滅盡）、非擇滅法。 必定沒有非得可以與法同時存在，因為法顯現時，就是所得者，必定有獲得。非所得者，沒有得非得。也沒有隻有法之後的非得，因為從無始以來，恒常成就那個，沒有捨棄必定生起那個，這類都滅盡了。 解釋說，第一種未來有情之數的畢竟不生之法，指的是三類智（三種智慧）旁邊所修的世俗智（samvriti-jnana，世俗諦智慧）。這種世俗智，不通過現在，所以說是未來。不是非情，稱為有情之數。獲得非擇滅，稱為畢竟不生。見道（darshana-marga，見道位）之前，這種世俗智，常有非得，稱為法之前的非得。三類智之後，常有獲得生起，不再有非得了。 以及進入無餘涅槃的最後心，指的是未來有一類異熟威儀心，作為進入涅槃的心。這顆心沒有生起，常有非得，沒有獲得這顆心，稱為法之前的非得。這顆心生起之後，必定進入涅槃，便相同了。
【English Translation】 English version Therefore, it is further explained that this present ksanti (patience), although only co-exists with dharma (teachings), if it does not manifest, then it may precede the dharma. This is spoken in terms of possibility. It is said that the present ksanti is obtained before the dharma. It is also explained that this present ksanti, although only co-exists with dharma, does not precede the dharma. Hence, this present ksanti is obtained before the dharma in a future life. This future attainment, viewed horizontally in terms of time, is actually after the present ksanti, but is called before the dharma. The reason it is not called after the dharma is that if the dharma obtained in this way does not arise, then it is already finished; once it arises, it must be before that present ksanti. This is spoken in terms of the possibility of arising and functioning, so it is said to be obtained beforehand. Moreover, the 158th fascicle of the Abhidharma-mahavibhasa-sastra says that all aprapti (non-attainment) can be generally classified into three types: first, before that dharma; second, after that dharma; third, neither before nor after that dharma. The dharmas that are not attained are also only of three types: first, there are dharmas that are not attained, only the non-attainment before the dharma, referring to the future sentient beings' (sattva) dharmas of ultimate non-arising, and the final moment of mind, etc. (etc. taking corresponding mental functions, and non-arising wisdom) when entering nirvana (cessation) without remainder. Second, there are dharmas that are not attained, encompassing the non-attainment before and after that dharma, referring to the remaining dharmas of sentient beings' numbers as appropriate. Third, there are dharmas that are not attained, without before or after the dharma, but with non-attainment, referring to nirodha (cessation), and non-selective cessation dharmas. There must be no non-attainment that can co-exist with the dharma, because when the dharma manifests, it is the one being attained, and there must be attainment. For those not attained, there is no attainment of non-attainment. Nor is there only non-attainment after the dharma, because from beginningless time, that which is constantly accomplished, that which is not abandoned, that which will certainly arise, and that which is of that kind are all exhausted. The explanation says that the first type, the future sentient beings' dharmas of ultimate non-arising, refers to the mundane wisdom (samvriti-jnana) cultivated alongside the three types of wisdom. This mundane wisdom does not pass through the present, so it is called future. It is not non-sentient, so it is called the number of sentient beings. Obtaining non-selective cessation is called ultimate non-arising. Before the path of seeing (darshana-marga), this mundane wisdom always has non-attainment, called non-attainment before the dharma. After the three types of wisdom, there is always attainment arising, and there is no more non-attainment. And the final mind entering nirvana without remainder refers to a type of ripening majestic mind in the future, acting as the mind entering nirvana. This mind has not arisen, and there is always non-attainment, not obtaining this mind is called non-attainment before the dharma. After this mind arises, it will certainly enter nirvana, and it is the same.
非情故。無法后非得。無所依故。又無生智。未起已前。常有非得。名法前非得。此智起已。必定不退故。無法后非得也 非無始來恒成就彼未舍必起彼類盡故者。此十六字。為遮非想見惑難故。謂唐三藏。譯婆沙了。有人以非想見惑。難三藏言。合唯有法后非得 其難意者。非想見惑。無始來成。無法前非得。見道斷已畢竟不退。於過去見惑。理應合有唯法后非得。何故無耶 故三藏於婆沙。加一十六字。為通此難。其十六字意者。謂非想見惑。未斷已前。名為未舍。于未舍位。必無有人起未來。非想見惑。入過去盡。以未來見惑。種類無邊。起不盡故。及入見道。斷見惑時。于未來非想見惑。即有法前非得故 過去非想見惑。約種類說。不可唯有法后非得也。
從此第二。明差別。于中有二。一明得差別。二明非得差別。就初明得差別中。文復分二。一正辨差別。二隨難別解。且初明正辨差別者。論云。已辨自性。差別云何(總問)。且應辨得(別問)。頌曰。
三世法各三 善等唯善等 有系自界得 無系得通四 非學無學三 非所斷二種
釋曰。三世法各三者。三世門也。三世法得。各有三種。謂過去法。有過去得。有未來得。有現在得。如是未來。及現在法。各有三種得 且過
【現代漢語翻譯】 現代漢語譯本： 『非情故。無法后非得。無所依故。又無生智。未起已前。常有非得。名法前非得。此智起已。必定不退故。無法后非得也』——因為不是有情（有感知能力的生命）的緣故，所以沒有『法后非得』（在法已經生起之後才失去獲得該法的能力）。因為沒有所依賴的，又因為無生智（證悟不生不滅之智慧）在未生起之前，常常有『非得』（未獲得的狀態），這被稱為『法前非得』（在法生起之前就沒有獲得該法的能力）。因為這種智慧一旦生起，必定不會退轉，所以沒有『法后非得』。
『非無始來恒成就彼未舍必起彼類盡故者』——『不是因為無始以來恒常成就它，未捨棄它，就必定生起它的同類，直到窮盡的緣故』。這十六個字，是爲了遮止對非想見惑（非想非非想處的見惑）的詰難。唐三藏（玄奘法師）翻譯《婆沙論》完畢后，有人用非想見惑來詰難三藏說，應該只有『法后非得』。
其詰難的意思是：非想見惑，無始以來就存在，沒有『法前非得』。見道（證悟真理的道路）斷除后，畢竟不會退轉。對於過去的見惑，理應只有『法后非得』，為什麼沒有呢？
所以三藏在《婆沙論》中，加上這十六個字，來解釋這個詰難。這十六個字的意思是說，非想見惑，在未斷除之前，稱為『未舍』。在未捨棄的狀態下，必定沒有人會生起未來的非想見惑，進入過去而窮盡。因為未來見惑的種類無邊無際，生起是無法窮盡的。以及在進入見道，斷除見惑時，對於未來的非想見惑，就有『法前非得』。
過去的非想見惑，就種類來說，不可能只有『法后非得』。
從此第二部分，說明差別。其中有二：一、說明『得』的差別；二、說明『非得』的差別。先看第一部分，說明『得』的差別。文中又分為二：一、正式辨別差別；二、隨順詰難分別解釋。先看第一部分，正式辨別差別。論中說：『已經辨明了自性，差別是什麼呢？』（總的提問）。『首先應該辨明『得』。』（分別提問）。頌文說：
『三世法各三，善等唯善等，有系自界得，無系得通四，非學無學三，非所斷二種』。
解釋說：『三世法各三者』，是說三世（過去、現在、未來）的範疇。三世的法『得』，各有三種。所謂過去法，有過去得、有未來得、有現在得。像這樣，未來和現在的法，各有三種『得』。先說過去
【English Translation】 English version: 『非情故。無法后非得。無所依故。又無生智。未起已前。常有非得。名法前非得。此智起已。必定不退故。無法后非得也』 - Because it is not sentient beings (beings with the ability to perceive), there is no 『subsequent non-attainment of dharma』 (the inability to attain a dharma after it has arisen). Because there is nothing to rely on, and because the wisdom of non-origination (wisdom of realizing non-birth and non-death) before it arises, there is always 『non-attainment』 (the state of not having attained), which is called 『prior non-attainment of dharma』 (the inability to attain a dharma before it arises). Because once this wisdom arises, it will definitely not regress, so there is no 『subsequent non-attainment of dharma.』
『非無始來恒成就彼未舍必起彼類盡故者』 - 『It is not because it has been constantly achieved since beginningless time, not abandoned, that its kind will necessarily arise until exhausted.』 These sixteen characters are to prevent the difficulty of the afflictions of the Realm of Neither Perception Nor Non-Perception (the afflictions of the Realm of Neither Perception Nor Non-Perception). After Tripitaka (Master Xuanzang) translated the Vibhasa, someone used the afflictions of the Realm of Neither Perception Nor Non-Perception to challenge Tripitaka, saying that there should only be 『subsequent non-attainment of dharma.』
The meaning of the challenge is: The afflictions of the Realm of Neither Perception Nor Non-Perception have existed since beginningless time, without 『prior non-attainment of dharma.』 After the Path of Seeing (the path of realizing the truth) is cut off, it will definitely not regress. For past afflictions, there should only be 『subsequent non-attainment of dharma,』 why is there not?
Therefore, Tripitaka added these sixteen characters in the Vibhasa to explain this challenge. The meaning of these sixteen characters is that the afflictions of the Realm of Neither Perception Nor Non-Perception, before they are cut off, are called 『not abandoned.』 In the state of not being abandoned, no one will necessarily arise in the future with the afflictions of the Realm of Neither Perception Nor Non-Perception, entering the past and being exhausted. Because the types of future afflictions are boundless, arising cannot be exhausted. And when entering the Path of Seeing and cutting off afflictions, there is 『prior non-attainment of dharma』 for future afflictions of the Realm of Neither Perception Nor Non-Perception.
Past afflictions of the Realm of Neither Perception Nor Non-Perception, in terms of type, cannot only have 『subsequent non-attainment of dharma.』
From this second part, explain the differences. There are two: First, explain the difference of 『attainment』; second, explain the difference of 『non-attainment.』 First, look at the first part, explaining the difference of 『attainment.』 The text is further divided into two: First, formally distinguish the differences; second, explain separately according to the challenges. First, look at the first part, formally distinguishing the differences. The treatise says: 『The nature has already been distinguished, what are the differences?』 (General question). 『First, the 『attainment』 should be distinguished.』 (Separate question). The verse says:
『The three worlds each have three, wholesome etc. are only wholesome etc., conditioned obtains within its own realm, unconditioned obtains all four, non-learning and non-teaching have three, non-abandoned has two types.』
The explanation says: 『The three worlds each have three』 refers to the category of the three worlds (past, present, and future). The 『attainment』 of the dharmas of the three worlds each has three types. So-called past dharmas have past attainment, future attainment, and present attainment. Like this, future and present dharmas each have three types of 『attainment.』 First, let's talk about the past.
去法。有過去得者。或是法前。或是法俱。或是法后。此約能得與所得法。今時同在過去世也。然過去法。唯有一得。如過去世異熟生等也。或有二得。如過去世。別解脫戒等。有通三得。如過去世道共戒等也。若一得。若二得。若三得。皆名過去法中過去得也。故過去得。通三種得。宜善思之。過去法家現在得者。如別解脫戒。落謝過去。現在不失。起得得之。此即法在過去。得居現在。得居法后故。過去法家現在得者。唯法后得也 過去法家未來得者。謂法過去。得在未來。此未來得。名法后得。據世橫望。雖皆法后。若約起用先後。未來亦有過去法家法前得也。如過去世道共戒等。有法前得。已謝過去。其法前得。種類眾多。起未盡者。仍在未來得。此未來得。不起即已。起必在彼過去法前得。故過去法。未來得者。亦有法前得也。宜善思之。現在法家過去得者。唯法前得 現在法中現在得者。唯法俱得 現在法家未來得者。名法后得 據世橫望。雖皆法后。若論起用前後。未來亦有現在法家。法前得也。準過去說。宜善思之。未來法家過去現在得者。唯法前得 未來法家未來得者。或法前。或法俱。或法后。未來雖無前後次第。約得種類別。約容起用。說前後也 善等唯善等者。三性門也。善等者。所得善法
【現代漢語翻譯】 現代漢語譯本 關於『得』(De，獲得)的分類。有過去法中獲得的『得』，分為法前得、法俱得、法后得。這是從能獲得者與所獲得法之間的關係來說的，指的是能得與所得之法，在同一過去世。然而，過去法只有一種『得』，比如過去世的異熟生(Yi-shu-sheng，異熟果報所生)等。或者有兩種『得』，比如過去世的別解脫戒(Bie-jie-tuo-jie，一種戒律)等。有通於三種『得』的，比如過去世的道共戒(Dao-gong-jie，與修行道路相關的戒律)等。無論是一得、二得、三得，都稱為過去法中的過去得。所以，過去得通於三種得，應該仔細思考。 過去法在現在獲得的『得』，比如別解脫戒，已經過去，現在沒有失去，現在重新獲得。這就是法在過去，『得』在現在，『得』在法之後。所以，過去法在現在獲得的『得』，只有法后得。 過去法在未來獲得的『得』，指的是法在過去，『得』在未來。這種未來得，稱為法后得。從時間上橫向來看，雖然都是法后，但如果從起作用的先後順序來看，未來也有過去法中的法前得。比如過去世的道共戒等，有法前得，已經過去，其法前得，種類繁多，起用未盡的，仍然在未來得。這種未來得，不起用就消失，起用必定在那過去法之前得。所以，過去法，未來得，也有法前得。應該仔細思考。 現在法在過去獲得的『得』，只有法前得。 現在法在現在獲得的『得』，只有法俱得。 現在法在未來獲得的『得』，稱為法后得。從時間上橫向來看，雖然都是法后，但如果從起作用的先後順序來看，未來也有現在法中的法前得。參照過去法的情況來說，應該仔細思考。 未來法在過去現在獲得的『得』，只有法前得。 未來法在未來獲得的『得』，有法前、法俱、法后。未來雖然沒有前後次第，但從『得』的種類類別，從容許起用的角度來說，有前後之分。 善等唯善等，指的是三性門(San-xing-men，三種性質的分類)。善等，指的是所獲得的善法。
【English Translation】 English version On the 'Attainment' (De) of Dharma. There is 'Attainment' within past Dharma, which is divided into 'Attainment Before Dharma', 'Attainment Concurrent with Dharma', and 'Attainment After Dharma'. This is discussed in terms of the relationship between the one who attains and the Dharma attained, referring to the ability to attain and the Dharma attained being in the same past life. However, past Dharma has only one type of 'Attainment', such as the 'Heterogeneous Resultant Birth' (Yi-shu-sheng, born from heterogeneous karmic results) in the past life. Or there are two types of 'Attainment', such as the 'Pratimoksha Vows' (Bie-jie-tuo-jie, a type of precepts) in the past life. There are those that encompass three types of 'Attainment', such as the 'Vows Shared with the Path' (Dao-gong-jie, precepts related to the path of practice) in the past life. Whether it is one, two, or three types of 'Attainment', they are all called 'Past Attainment' within past Dharma. Therefore, past attainment encompasses three types of attainment, and should be carefully considered. The 'Attainment' of past Dharma in the present, such as the Pratimoksha Vows, which have passed but are not lost in the present, and are re-attained in the present. This means that the Dharma is in the past, the 'Attainment' is in the present, and the 'Attainment' is after the Dharma. Therefore, the 'Attainment' of past Dharma in the present is only 'Attainment After Dharma'. The 'Attainment' of past Dharma in the future refers to the Dharma being in the past and the 'Attainment' being in the future. This future attainment is called 'Attainment After Dharma'. From a horizontal perspective in time, although they are all 'After Dharma', if viewed from the order of arising and functioning, the future also has 'Attainment Before Dharma' within past Dharma. For example, the 'Vows Shared with the Path' in the past life have 'Attainment Before Dharma', which has passed, and its 'Attainment Before Dharma', of various kinds, whose function has not been exhausted, is still attained in the future. This future attainment disappears if it does not arise, and if it arises, it must be attained before that past Dharma. Therefore, past Dharma, future attainment, also has 'Attainment Before Dharma'. This should be carefully considered. The 'Attainment' of present Dharma in the past is only 'Attainment Before Dharma'. The 'Attainment' of present Dharma in the present is only 'Attainment Concurrent with Dharma'. The 'Attainment' of present Dharma in the future is called 'Attainment After Dharma'. From a horizontal perspective in time, although they are all 'After Dharma', if viewed from the order of arising and functioning, the future also has 'Attainment Before Dharma' within present Dharma. Refer to the situation of past Dharma, and consider carefully. The 'Attainment' of future Dharma in the past and present is only 'Attainment Before Dharma'. The 'Attainment' of future Dharma in the future is either 'Before Dharma', 'Concurrent with Dharma', or 'After Dharma'. Although the future has no sequential order, there is a distinction between before and after in terms of the types of 'Attainment' and the perspective of allowing function to arise. 'Good, etc., are only Good, etc.' refers to the 'Three Natures' (San-xing-men, classification of three natures). 'Good, etc.' refers to the good Dharma that is attained.
也。等等取不善無記法也。唯善等者。能得得也。等取不善無記得也。謂善不善。及無記法。如其次第。有善不善無記三得 有系自界得無系得通四者。系不繫門也。有系者。三界有漏法也。其有系法。得唯自界 謂欲界法得。唯欲界。若色界法得。亦色界若無色界 法得亦無色界 以有漏得。隨所得判。故有系法。隨在何界。其能得得。與所得同 無系者。無漏法也。無漏法有二種。一有為無漏謂道諦也。二無為無漏擇滅非擇滅也。得通四者。無系法上。能得得通四種也 謂三界得。及無漏得。名為四種 且非擇滅得。通三界系。謂非擇滅得。隨命根眾同分別判。以命根眾同分通三界系故。故得通三界系也。如欲界緣闕。得非擇滅得。即欲界系 若色界緣闕得非擇滅得。即色界系 若無色界。緣闕得非擇滅得。即無色界系 故論云。非擇滅得。通三界系。若擇滅得。色無色界。及與無漏 解云。謂擇滅得。隨能證道判 若有漏道。證擇滅者。其所引得。色無色界系。以色無色有有漏道。為能證故。故擇滅得。通彼二界。然于欲界。無能斷道。故擇滅得。不通欲界 若無漏道。所證擇滅。其擇滅得。亦唯無漏。隨能證道。是無漏故。若道諦得。唯是無漏。以道諦得。隨所得判。道諦是無漏。得亦無漏也。故無系法。總
【現代漢語翻譯】 現代漢語譯本： 也。等等於取不善和無記法。只有善等等，才能獲得『得』（prāpti，獲得）。等等於取不善和無記『得』。意思是說，善、不善以及無記法，按照次序，有善、不善、無記三種『得』。 有系自界『得』和無系『得』，總共有四種。這是從繫縛和非繫縛的角度來說的。有系，指的是三界（欲界、色界、無色界）的有漏法。這些有系法，所獲得的『得』只能是自己所屬的界。 例如，欲界法所獲得的『得』，只能是欲界的；如果是色界法獲得的『得』，也是色界的；如果是無色界法獲得的『得』，也是無色界的。因為有漏的『得』，是根據所獲得的法來判定的。所以有系法，無論在哪個界，其能獲得的『得』，都與所獲得的法相同。 無系，指的是無漏法。無漏法有兩種：一是『有為』的無漏，指的是道諦（mārga-satya，通向解脫的道路）；二是『無為』的無漏，指的是擇滅（pratisaṃkhyā-nirodha，通過智慧力滅除煩惱）和非擇滅（apratisaṃkhyā-nirodha，不通過智慧力自然滅除煩惱）。『得』通於四種，指的是在無系法上，能獲得的『得』通於四種。 也就是指三界的『得』，以及無漏的『得』，合起來稱為四種。而且，非擇滅的『得』，通於三界繫縛。意思是說，非擇滅的『得』，是根據命根（jīvita，生命力）、眾同分（nikāya-sabhāgatā，同類眾生的共性）來分別判定的。因為命根和眾同分通於三界繫縛，所以非擇滅的『得』也通於三界繫縛。例如，如果欲界的緣分缺失，而獲得的非擇滅的『得』，就是欲界繫縛；如果是色界的緣分缺失，而獲得的非擇滅的『得』，就是色界繫縛；如果是無色界的緣分缺失，而獲得的非擇滅的『得』，就是無色界繫縛。所以論中說，非擇滅的『得』，通於三界繫縛。如果是擇滅的『得』，則通於色界、無色界以及無漏。 解釋說，擇滅的『得』，是根據能證得道的智慧來判定的。如果有漏道證得擇滅，那麼它所引發的『得』，就是色界和無色界繫縛。因為色界和無色界有有漏道作為能證得的原因。所以擇滅的『得』，通於這兩個界。然而在欲界，沒有能斷除煩惱的道，所以擇滅的『得』，不通於欲界。 如果是無漏道所證得的擇滅，那麼擇滅的『得』，也只是無漏的。因為是根據能證得道的智慧來判定的，而能證得道的智慧是無漏的。如果是道諦的『得』，也只是無漏的。因為道諦的『得』，是根據所獲得的法來判定的，而道諦是無漏的，所以『得』也是無漏的。所以無系法，總的來說。
【English Translation】 English version: Also. 'Etc.' refers to taking the unwholesome and neutral dharmas. Only the wholesome, etc., can obtain 'prāpti' (attainment). 'Etc.' refers to taking the unwholesome and neutral 'prāpti'. That is to say, wholesome, unwholesome, and neutral dharmas, in that order, have three kinds of 'prāpti': wholesome, unwholesome, and neutral. There are four kinds in total: 'prāpti' of one's own realm within the realm of attachment and 'prāpti' of the unattached realm. This is from the perspective of attachment and non-attachment. 'Attached' refers to the contaminated dharmas of the three realms (desire realm, form realm, formless realm). These attached dharmas can only obtain 'prāpti' belonging to their own realm. For example, the 'prāpti' obtained by a dharma of the desire realm can only be of the desire realm; if it is the 'prāpti' obtained by a dharma of the form realm, it is also of the form realm; if it is the 'prāpti' obtained by a dharma of the formless realm, it is also of the formless realm. Because contaminated 'prāpti' is judged according to the dharma obtained. Therefore, attached dharmas, no matter which realm they are in, the 'prāpti' they can obtain is the same as the dharma obtained. 'Unattached' refers to uncontaminated dharmas. There are two kinds of uncontaminated dharmas: one is 'conditioned' uncontaminated, which refers to the path truth (mārga-satya, the path to liberation); the other is 'unconditioned' uncontaminated, which refers to cessation through discrimination (pratisaṃkhyā-nirodha, cessation of afflictions through the power of wisdom) and cessation without discrimination (apratisaṃkhyā-nirodha, natural cessation of afflictions without the power of wisdom). 'Prāpti' is common to four kinds, which means that on uncontaminated dharmas, the 'prāpti' that can be obtained is common to four kinds. That is, the 'prāpti' of the three realms and the uncontaminated 'prāpti' are collectively called four kinds. Moreover, the 'prāpti' of cessation without discrimination is common to the attachments of the three realms. That is to say, the 'prāpti' of cessation without discrimination is judged according to the life force (jīvita, vitality) and the commonality of beings (nikāya-sabhāgatā, the shared characteristics of beings of the same kind). Because life force and the commonality of beings are common to the attachments of the three realms, the 'prāpti' of cessation without discrimination is also common to the attachments of the three realms. For example, if the conditions of the desire realm are lacking, and the 'prāpti' of cessation without discrimination is obtained, it is the attachment of the desire realm; if the conditions of the form realm are lacking, and the 'prāpti' of cessation without discrimination is obtained, it is the attachment of the form realm; if the conditions of the formless realm are lacking, and the 'prāpti' of cessation without discrimination is obtained, it is the attachment of the formless realm. Therefore, the treatise says that the 'prāpti' of cessation without discrimination is common to the attachments of the three realms. If it is the 'prāpti' of cessation through discrimination, it is common to the form realm, the formless realm, and the uncontaminated. It is explained that the 'prāpti' of cessation through discrimination is judged according to the wisdom that can attain the path. If a contaminated path attains cessation through discrimination, then the 'prāpti' it causes is the attachment of the form realm and the formless realm. Because the form realm and the formless realm have contaminated paths as the cause of attainment. Therefore, the 'prāpti' of cessation through discrimination is common to these two realms. However, in the desire realm, there is no path that can cut off afflictions, so the 'prāpti' of cessation through discrimination is not common to the desire realm. If it is the cessation through discrimination attained by an uncontaminated path, then the 'prāpti' of cessation through discrimination is also only uncontaminated. Because it is judged according to the wisdom that can attain the path, and the wisdom that can attain the path is uncontaminated. If it is the 'prāpti' of the path truth, it is also only uncontaminated. Because the 'prāpti' of the path truth is judged according to the dharma obtained, and the path truth is uncontaminated, so the 'prāpti' is also uncontaminated. Therefore, uncontaminated dharmas, in general.
而言之。得通三界及與無漏四種也。非學無學三者。三學門也。頌言非字。流至無學。謂非學非無學也。三者能得得也。謂非學非無學法。得通三種。一者是學。二者無學。三者非學非無學。又頌文窄故。唯標非學非無學 若依論文。三學具明。故論云。若有學法。得唯有學 注曰。有學法者。有學身中。有為無漏是也。以有學法是有為故。得隨所得判故。得亦是有學也 若無學法。得唯無學。注曰。無學法者。無學身中。有為無漏也。以無學法是有為故。得隨所得判。故得亦無學也 非學非無學。得有差別。謂此法得。總說有三 注曰。此文正釋頌也。非學非無學法。雖是一。其法上得。即通三學故。言得有差別也。非學非無學法者。謂一切有漏。及三無為也(已上論文) 注曰。以有漏法不可修故。故非有學無學身中法。名非學非無學也 若無為法。不可修習令其增長故。亦是非學無學法 且有漏法。唯有非學非無學得 以有漏法隨所得判故。能得得亦是非學非無學也。非擇滅得。及非聖道所引。擇滅得亦如是。注曰。非擇滅得。隨命根眾同分判 非聖道得。隨能證道判故。此二得亦是非學非無學也。亦如是者。意明得同前。是非學非無學也。若有學道。所證擇滅得。亦有學。隨能證道。是有學故。若無學道。所
證擇滅得。亦無學 隨能證道。是無學故 故知有漏。及無為法。雖是非學非無學法。其能得得。通三學也。宜善思之 非所斷二種者。三斷門也。非所斷者。謂無漏法也。二種者。非所斷法。上能得得。通二種也。一修所斷。二非所斷。頌文窄故。唯標非所斷得。若依論文。三斷具明。故論云。又見修所斷法。如其次第。有見修所斷得。非所斷法。得有差別。謂此法得。總說有二(此正釋頌文也。有二者。修非二斷也)。別分別者。諸無漏法。名非所斷(無漏者。道諦二滅也。無漏非見修所斷。名非所斷)。非擇滅得。唯修所斷。及非聖道所證。擇滅得。亦如是 注曰。此是釋非所斷法得通修所斷也。非擇滅得。隨所依判。唯修所斷。若非聖道。所引得者。隨能證判。亦唯修斷。故言亦如是也。聖道所證。擇滅之得。及道諦得。唯非所斷(此文釋非所斷法得。通非斷也。謂聖道所引得隨能證判若道諦得隨所得。判故皆非斷也)。
從此第二。隨難別解者。論云。前雖總說三世法各三。今應簡別其中差別相。頌曰。
無記得俱起 除二通變化 有覆色亦俱 欲色無前起
釋曰。無記得俱起者。無記者。無覆無記也。謂異熟生全。威儀工巧少分。取非數習者。此無記法。勢力劣故 唯法俱得。法
【現代漢語翻譯】 現代漢語譯本 『證擇滅得。亦無學』：證得擇滅（Nirvana，通過智慧選擇而證得的寂滅狀態）的功德，也是無學（Arhat，已證得最高果位，無需再學的聖者）的功德。 『隨能證道。是無學故』：隨著能夠證得解脫之道的功德，都是無學果位的緣故。 『故知有漏。及無為法。雖是非學非無學法。其能得得。通三學也。宜善思之』：因此可知，有漏法（具有煩惱的世間法）以及無為法（不生不滅的超世間法），雖然本身既非有學法（需要學習的階段）也非無學法，但它們所能獲得的功德，卻貫通戒、定、慧三學（Śīla, Samādhi, Prajñā，佛教修行的三個方面）。應該好好思考這一點。 『非所斷二種者。三斷門也。非所斷者。謂無漏法也。二種者。非所斷法。上能得得。通二種也。一修所斷。二非所斷』：『非所斷二種』指的是三種斷除的法門。『非所斷』指的是無漏法。『二種』指的是非所斷的法，上面所說的能獲得的功德，貫通兩種，即修所斷（通過修行斷除的煩惱）和非所斷（無需斷除的無漏法）。 『頌文窄故。唯標非所斷得。若依論文。三斷具明。故論云。又見修所斷法。如其次第。有見修所斷得。非所斷法。得有差別。謂此法得。總說有二(此正釋頌文也。有二者。修非二斷也)。別分別者。諸無漏法。名非所斷(無漏者。道諦二滅也。無漏非見修所斷。名非所斷)』：因為頌文比較簡略，所以只標明了非所斷的功德。如果依據論文，則三種斷除都明確說明了。所以論中說：『又見到修所斷的法，按照次第，有見所斷（通過見道斷除的煩惱）和修所斷的功德，以及非所斷的法，功德有差別。』也就是說，這種法的功德，總的來說有兩種（這正是解釋頌文，兩種指的是修所斷和非所斷）。分別來說，各種無漏法，稱為非所斷（無漏法指的是道諦和滅諦。無漏法不是見所斷和修所斷，所以稱為非所斷）。 『非擇滅得。唯修所斷。及非聖道所證。擇滅得。亦如是』：非擇滅（Apratisamkhya-nirodha，不通過智慧選擇而自然證得的寂滅狀態）的功德，唯有通過修所斷才能獲得，以及非聖道所證得的擇滅，也是如此。 『注曰。此是釋非所斷法得通修所斷也。非擇滅得。隨所依判。唯修所斷。若非聖道。所引得者。隨能證判。亦唯修斷。故言亦如是也。聖道所證。擇滅之得。及道諦得。唯非所斷(此文釋非所斷法得。通非斷也。謂聖道所引得隨能證判若道諦得隨所得。判故皆非斷也)』：註釋說，這是解釋非所斷的法，其功德也貫通修所斷。非擇滅的功德，隨著所依據的判斷，唯有通過修所斷才能獲得。如果不是聖道所引導而獲得的功德，隨著能夠證得的判斷，也唯有通過修所斷才能獲得，所以說『也是如此』。聖道所證得的擇滅的功德，以及道諦（Mārga-satya，通往解脫的道路）的功德，唯有非所斷（這段文字解釋了非所斷的法，其功德也貫通非所斷。也就是說，聖道所引導的功德，隨著能夠證得的判斷，如果道諦的功德隨著所獲得的判斷，那麼都是非所斷）。 『從此第二。隨難別解者。論云。前雖總說三世法各三。今應簡別其中差別相。頌曰』：從此第二部分，隨著疑難分別解釋。論中說：前面雖然總說了三世（過去、現在、未來）的法各有三種，現在應該簡別其中的差別相。頌文說： 『無記得俱起 除二通變化 有覆色亦俱 欲色無前起』： 『釋曰。無記得俱起者。無記者。無覆無記也。謂異熟生全。威儀工巧少分。取非數習者。此無記法。勢力劣故 唯法俱得。法』：解釋說：『無記得俱起』，無記指的是無覆無記（不善不惡，不障礙解脫的心理狀態）。指的是異熟生（Vipāka-ja，由業力產生的果報）全部，威儀工巧（Iryāpatha, Śilpasthāna，行為舉止和工巧技藝）少部分，以及取非數習者（Apratisamkhya-nirodha，不通過智慧選擇而證得的寂滅狀態）。這種無記法，勢力弱小，所以唯有法俱得，法。
【English Translation】 English version 'Attainment of Cessation Through Discrimination, Also Non-Learning': The merit of attaining cessation through discrimination (Nirvana, the state of tranquility attained through the wisdom of choice) is also the merit of non-learning (Arhat, a saint who has attained the highest fruit and no longer needs to learn). 'Following the Ability to Attain the Path, Therefore Non-Learning': Following the merit of being able to attain the path of liberation, it is all due to the state of non-learning. 'Therefore, Know that Defiled and Unconditioned Dharmas, Although They Are Neither Learning Nor Non-Learning Dharmas, Their Attainments Pervade the Three Learnings. It Is Advisable to Contemplate This Well': Therefore, it can be known that defiled dharmas (worldly dharmas with afflictions) and unconditioned dharmas (transcendental dharmas that neither arise nor cease), although they themselves are neither dharmas of learning (stages requiring learning) nor dharmas of non-learning, the merits they can attain pervade the three learnings of morality, concentration, and wisdom (Śīla, Samādhi, Prajñā, the three aspects of Buddhist practice). It is advisable to contemplate this well. 'Two Types of Non-Abandoned, the Three Gates of Abandonment. Non-Abandoned Refers to Unconditioned Dharmas. Two Types Refer to Non-Abandoned Dharmas. The Above Attainments Pervade Two Types. One Abandoned by Cultivation, Two Non-Abandoned': 'Two types of non-abandoned' refers to the three gates of abandonment. 'Non-abandoned' refers to unconditioned dharmas. 'Two types' refers to non-abandoned dharmas, the merits mentioned above pervade two types, namely, abandoned by cultivation (afflictions abandoned through practice) and non-abandoned (unconditioned dharmas that do not need to be abandoned). 'Because the Verse Is Concise, Only the Attainment of Non-Abandoned Is Marked. If Based on the Treatise, the Three Abandonments Are Fully Explained. Therefore, the Treatise Says: Moreover, Seeing the Dharmas Abandoned by Cultivation, in Order, There Are Attainments Abandoned by Seeing and Cultivation. The Attainments of Non-Abandoned Dharmas Have Differences. That Is to Say, the Attainment of This Dharma, Generally Speaking, Has Two (This Is the Correct Explanation of the Verse. Two Refers to Abandoned by Cultivation and Non-Abandoned). Separately Speaking, All Unconditioned Dharmas Are Called Non-Abandoned (Unconditioned Refers to the Truth of the Path and Cessation. Unconditioned Is Not Abandoned by Seeing and Cultivation, So It Is Called Non-Abandoned)': Because the verse is relatively concise, only the merit of non-abandonment is marked. If based on the treatise, then the three abandonments are clearly explained. Therefore, the treatise says: 'Moreover, seeing the dharmas abandoned by cultivation, in order, there are attainments abandoned by seeing (afflictions abandoned through the path of seeing) and cultivation, and the non-abandoned dharmas have different merits.' That is to say, the merit of this dharma, generally speaking, has two types (this is the explanation of the verse, two types refer to abandoned by cultivation and non-abandoned). Separately speaking, all unconditioned dharmas are called non-abandoned (unconditioned dharmas refer to the truth of the path and the truth of cessation. Unconditioned dharmas are not abandoned by seeing and cultivation, so they are called non-abandoned). 'The Attainment of Cessation Through Non-Discrimination Is Only Abandoned by Cultivation, and the Cessation Through Discrimination Attained by Non-Noble Paths Is Also the Same': The merit of cessation through non-discrimination (Apratisamkhya-nirodha, the state of tranquility attained naturally without the wisdom of choice) can only be attained through abandonment by cultivation, and the cessation through discrimination attained by non-noble paths is also the same. 'Note: This Is an Explanation That the Attainment of Non-Abandoned Dharmas Also Pervades Abandonment by Cultivation. The Attainment of Cessation Through Non-Discrimination, Depending on What It Relies On, Is Only Abandoned by Cultivation. If the Attainment Is Led by Non-Noble Paths, Depending on the Ability to Attain, It Is Also Only Abandoned by Cultivation. Therefore, It Is Said 'Also the Same'. The Attainment of Cessation Through Discrimination Attained by Noble Paths, and the Attainment of the Truth of the Path, Are Only Non-Abandoned (This Passage Explains That the Attainment of Non-Abandoned Dharmas Also Pervades Non-Abandoned. That Is to Say, the Attainment Led by Noble Paths, Depending on the Ability to Attain, If the Attainment of the Truth of the Path Depends on the Attainment, Then They Are All Non-Abandoned)': The note says, this is an explanation that the attainment of non-abandoned dharmas also pervades abandonment by cultivation. The attainment of cessation through non-discrimination, depending on what it relies on, is only abandoned by cultivation. If the attainment is led by non-noble paths, depending on the ability to attain, it is also only abandoned by cultivation, therefore, it is said 'also the same'. The attainment of cessation through discrimination attained by noble paths, and the attainment of the truth of the path (Mārga-satya, the path to liberation), are only non-abandoned (this passage explains that the attainment of non-abandoned dharmas also pervades non-abandoned. That is to say, the attainment led by noble paths, depending on the ability to attain, if the attainment of the truth of the path depends on the attainment, then they are all non-abandoned). 'From This Second Part, Following the Difficulties, Separate Explanations. The Treatise Says: Although the Previous Generally Spoke of Three Types of Dharmas in Each of the Three Times, Now We Should Distinguish the Differences Among Them. The Verse Says': From this second part, following the difficulties, separate explanations. The treatise says: Although the previous generally spoke of three types of dharmas in each of the three times (past, present, future), now we should distinguish the differences among them. The verse says: 'Non-Remembering Arises Simultaneously, Except for Two, Pervading Transformation\nCovered Form Also Simultaneously, Desire and Form Realms Have No Prior Arising': 'Explanation: 'Non-Remembering Arises Simultaneously', Non-Remembering Refers to Uncovered and Unremembering. That Is to Say, All of Resultant Birth, A Small Part of Demeanor and Skill, and Those Who Take Non-Number Practice. This Non-Remembering Dharma Is Weak, So Only Dharmas Are Attained Simultaneously, Dharma': Explanation: 'Non-remembering arises simultaneously', non-remembering refers to uncovered and unremembering (a mental state that is neither good nor bad and does not hinder liberation). It refers to all of resultant birth (Vipāka-ja, the result of karma), a small part of demeanor and skill (Iryāpatha, Śilpasthāna, behavior and skillful arts), and those who take non-number practice (Apratisamkhya-nirodha, the state of tranquility attained without the wisdom of choice). This non-remembering dharma is weak, so only dharmas are attained simultaneously, dharma.
若過去。得亦過去。法若未來。得亦未來。法若現在。得亦現在 除二通變化者。此二通變化。是通果無記。有三種得。前言無記得唯俱起。故須除也。二通者。天眼耳通相應慧也。能變化心者。謂十四能變化心也。論云。天眼耳通慧。及能變化心。勢力強故。加行差別。所成辨故。雖是無覆無記性收。而有前後及俱起得有覆色亦俱者。此明有覆無記色。亦如無覆無記。唯法俱得也。有覆色者。謂初禪有覆。煩惱所發。身語二色是也。能發煩惱。通三種得。所發身語。唯法俱得。謂此身語。雖有上品。而亦不能發無表故。勢力劣故。由此定無法前後得 欲色無前起者。謂欲界系。善不善色無法前得唯法俱得。及法后得。以欲界色是不隨心勢微劣故。無法前得。是有記故。通法后得。
從此第二。明非得差別。論云。非得如得。亦有如上品類別耶。不爾云何。頌曰。
非得凈無記 去來世各三 三界不繫三 許聖道非得 說名異生性 得法易地舍
釋曰。非得凈無記者。三性門也。謂非得性。無覆無記。凈謂無覆也。去來世各三者。三世門也。謂過去未來。各有三世非得 若現在法。唯有過去未來非得。無現在非得。以法現在是所得者必成就故。定無非得。舊云現在法有非得者。此翻謬矣。
【現代漢語翻譯】 現代漢語譯本：如果法存在於過去，那麼它的『得』(prāpti，獲得)也存在於過去。如果法存在於未來，那麼它的『得』也存在於未來。如果法存在於現在，那麼它的『得』也存在於現在。這裡要排除兩種神通變化的情況，這兩種神通變化是神通果的無記性(avyākṛta，不可記說)，有三種『得』。前面說過無記只能同時生起，所以需要排除。兩種神通指的是天眼通和天耳通相應的智慧。能夠變化的心，指的是十四種能夠變化的心。論中說，天眼通、天耳通的智慧，以及能夠變化的心，因為它們的力量強大，加行(prayogamārga，修行道)有差別，成就辨別，雖然屬於無覆無記性，但有前後和同時生起的『得』。有覆無記的色法也是如此，這說明有覆無記的色法，也像無覆無記一樣，只有法同時生起的『得』。有覆的色法，指的是初禪的有覆，由煩惱所引發的身語二色。能夠引發煩惱的，通於三種『得』。所引發的身語，只有法同時生起的『得』。這是因為這種身語，雖然有上品，但也不能引發無表色(avijñapti-rūpa，無表色)，力量弱小。因此，一定沒有法前後生起的『得』。欲界和色界沒有前起的『得』，指的是欲界系的善和不善的色法，沒有法前得，只有法俱得和法后得。因為欲界的色法是不隨心、勢力微弱的，所以沒有法前得。因為是有記性(vyākṛta，可記說)，所以通於法后得。 從此第二部分，說明非得(aprāpti，未獲得)的差別。論中說，非得像『得』一樣，也有像上品這樣的類別嗎？不是這樣的，那是怎樣的呢？頌文說：『非得凈無記，去來世各三，三界不繫三，許聖道非得，說名異生性，得法易地舍。』解釋說，非得是清凈的無記性，這是從三性(tri-svabhāva，三種自性)的角度來說的。所謂非得的性質，是無覆無記。清凈指的是無覆。過去和未來各有三種非得，這是從三世(tri-kāla，三世)的角度來說的。所謂過去和未來，各有三種世的非得。如果是現在的法，只有過去和未來的非得，沒有現在的非得。因為法現在是所得的，必定成就，一定沒有非得。舊的說法認為現在的法有非得，這是翻譯的錯誤。
【English Translation】 English version: If a dharma exists in the past, then its 'prāpti' (attainment) also exists in the past. If a dharma exists in the future, then its 'prāpti' also exists in the future. If a dharma exists in the present, then its 'prāpti' also exists in the present. This excludes the two types of supernormal transformations, which are the indeterminate (avyākṛta) result of supernormal powers, having three types of 'prāpti'. It was previously stated that the indeterminate only arises simultaneously, hence the need for exclusion. The two supernormal powers refer to the wisdom associated with the divine eye and divine ear. The mind capable of transformation refers to the fourteen types of minds capable of transformation. The treatise states that the wisdom of the divine eye and divine ear, as well as the mind capable of transformation, are powerful, and the preparatory practices (prayogamārga) differ, resulting in accomplishment and discernment. Although they are classified as non-obscured and indeterminate, they have 'prāpti' that arises before, after, and simultaneously. The same applies to obscured indeterminate form. This indicates that obscured indeterminate form, like non-obscured indeterminate form, only has 'prāpti' that arises simultaneously with the dharma. Obscured form refers to the obscured form of the first dhyāna (meditative absorption), which is caused by afflictions, namely the two forms of body and speech. That which can cause afflictions encompasses the three types of 'prāpti'. The body and speech that are caused only have 'prāpti' that arises simultaneously with the dharma. This is because although this body and speech may be of a superior quality, it cannot cause unmanifested form (avijñapti-rūpa) and is weak. Therefore, there is definitely no 'prāpti' that arises before or after the dharma. The desire realm and form realm do not have 'prāpti' that arises before, referring to the wholesome and unwholesome forms of the desire realm, which do not have 'prāpti' that arises before the dharma, only 'prāpti' that arises simultaneously with the dharma and 'prāpti' that arises after the dharma. Because the forms of the desire realm are not compliant with the mind and are weak, they do not have 'prāpti' that arises before the dharma. Because they are determinate (vyākṛta), they encompass 'prāpti' that arises after the dharma. From this second part, the differences in 'aprāpti' (non-attainment) are explained. The treatise states, 'Is 'aprāpti', like 'prāpti', also categorized like superior qualities?' It is not like that. How is it then? The verse says: 'Non-attainment is pure and indeterminate, the past and future each have three, the three realms are not bound by three, the non-attainment of the noble path is permitted, it is said to be the nature of ordinary beings, attaining a dharma, one abandons it when changing grounds.' The explanation is that non-attainment is pure and indeterminate, which is from the perspective of the three natures (tri-svabhāva). The nature of non-attainment is non-obscured and indeterminate. Pure refers to non-obscured. The past and future each have three types of non-attainment, which is from the perspective of the three times (tri-kāla). The so-called past and future each have three times of non-attainment. If it is a present dharma, there is only non-attainment of the past and future, and no non-attainment of the present. Because the dharma is now attained, it will definitely be accomplished, and there is definitely no non-attainment. The old saying that the present dharma has non-attainment is a translation error.
且過去。法有過去非得者。或是法前。或是法后。此據非得與所不得法。今時同在過去也。若過去法。現在非得者。唯法后非得。若過去法。未來非得者。據世橫望。雖皆法后。若論起用先後。未來亦有過去法家法前非得也。準得說之 未來法家。未來非得者。或法前。或法后。未來雖無前後次第。約性類別。約容起用。說前後也。未來法家。過去現在非得者。唯法前非得也。現在法中。過去非得者。唯法前非得也。現在法中。未來非得。據世橫望。雖皆法后。若約起用先後。未來亦有現在法家法前非得也。 三界不繫三者界系門也。三界不繫者。是所不得法 三者能得非得也。謂三界及不繫法。各有三界非得也。且如彼欲界法。有三界非得者。謂欲界有情。不得欲界法。非得欲界系 色界有情。不得欲界法。非得色界系 無色界有情不得欲界法。非得無色界系 良由非得隨所依判。故隨所依。通在三界。如欲界法有三界非得。色無色界法。有三界非得。準欲界說之。若不繫法。三界非得者。欲界不得不繫法。非得欲界系。色界不得不繫法。非得色界系。無色不得不繫法。非得無色界系許聖道非得說名異生性者。釋非得不通無漏也。謂發智本論。許聖道非得說名異生性故。論引本論云。云何異生性。謂不獲聖法。不獲
【現代漢語翻譯】 現代漢語譯本： 且說過去。法有過去而不可得的情況，或者是因為法在其之前，或者是因為法在其之後。這是根據不可得之法與所不得之法而言，它們現在都同在過去。如果過去的法，現在不可得，那只是法在其之後而不可得。如果過去的法，未來不可得，從世俗的角度來看，雖然都是法在其之後。但如果從起作用的先後順序來看，未來也有過去的法在其之前而不可得的情況。按照可得的情況來說，未來的法，未來不可得的情況，或者是因為法在其之前，或者是因為法在其之後。未來雖然沒有前後次第，但可以根據性質類別，根據容納起用的情況，來說前後。未來的法，過去現在不可得的情況，只是因為法在其之前而不可得。現在的法中，過去不可得的情況，只是因為法在其之前而不可得。現在的法中，未來不可得，從世俗的角度來看，雖然都是法在其之後。但如果從起作用的先後順序來看，未來也有現在的法在其之前而不可得的情況。 三界不繫的三種情況，是界系門的內容。三界不繫，是指所不能得到的法。三種情況是指能得到和不能得到。即三界和不繫之法，各有三界不能得到的情況。比如欲界法，有三界不能得到的情況，是指欲界有情（Sattvas，眾生），不能得到欲界法，不能得到欲界系；色界有情，不能得到欲界法，不能得到色界系；無色界有情，不能得到欲界法，不能得到無色界系。這是因為不能得到的情況是根據所依之處來判定的，所以根據所依之處，貫通三界。如同欲界法有三界不能得到的情況，色界和無色界法，也有三界不能得到的情況，可以參照欲界的情況來說明。如果不繫之法，三界不能得到的情況，欲界不能得到不繫之法，不能得到欲界系；色界不能得到不繫之法，不能得到色界系；無色界不能得到不繫之法，不能得到無色界系。允許聖道（Ārya-mārga，超脫輪迴的道路）不能得到的情況，稱為異生性（Pṛthag-jana-tva，凡夫的性質），這是解釋不能得到的情況不包括無漏法。也就是說，發智本論（Abhidharma-jñānaprasthāna-śāstra，一部重要的佛教論著）允許聖道不能得到的情況，稱為異生性。論中引用本論說：什麼是異生性？就是沒有獲得聖法，沒有獲得...
【English Translation】 English version: Furthermore, regarding the past. There are instances where a past dharma (法, phenomenon) is unattainable, either because the dharma precedes it or because the dharma follows it. This is based on the unattainable dharma and the dharma that is not attained, both of which are now in the past. If a past dharma is currently unattainable, it is only because the dharma follows it. If a past dharma is unattainable in the future, from a worldly perspective, it is always because the dharma follows it. However, considering the order of arising and function, the future may also have past dharmas that precede and are unattainable. According to the attainable, regarding future dharmas, the unattainable in the future may either precede or follow the dharma. Although the future lacks a sequential order, we speak of before and after based on the nature of categories and the capacity for arising and function. Regarding future dharmas, the unattainable in the past and present is only because the dharma precedes it. Among present dharmas, the unattainable in the past is only because the dharma precedes it. Among present dharmas, the unattainable in the future, from a worldly perspective, is always because the dharma follows it. However, considering the order of arising and function, the future may also have present dharmas that precede and are unattainable. The three cases of the Three Realms (Tridhātu, Desire, Form, and Formless Realms) not being bound are the content of the realm-bondage section. The Three Realms not being bound refers to dharmas that cannot be attained. The three cases refer to what can be attained and what cannot be attained. That is, the Three Realms and the unbound dharmas each have three cases of the Three Realms not being attained. For example, desire realm dharmas have three cases of the Three Realms not being attained, which means that sentient beings (Sattvas, beings) in the desire realm cannot attain desire realm dharmas, and are not bound by the desire realm; sentient beings in the form realm cannot attain desire realm dharmas, and are not bound by the form realm; sentient beings in the formless realm cannot attain desire realm dharmas, and are not bound by the formless realm. This is because the unattainable is determined by what it relies on, so according to what it relies on, it pervades the Three Realms. Just as desire realm dharmas have three cases of the Three Realms not being attained, form and formless realm dharmas also have three cases of the Three Realms not being attained, which can be explained by referring to the desire realm. If unbound dharmas have three cases of the Three Realms not being attained, the desire realm cannot attain unbound dharmas, and is not bound by the desire realm; the form realm cannot attain unbound dharmas, and is not bound by the form realm; the formless realm cannot attain unbound dharmas, and is not bound by the formless realm. Allowing the case where the Noble Path (Ārya-mārga, the path to liberation) is unattainable to be called the nature of an ordinary being (Pṛthag-jana-tva, the state of a common person) explains that the unattainable does not include unconditioned dharmas. That is, the Abhidharma-jñānaprasthāna-śāstra (a significant Buddhist treatise) allows the case where the Noble Path is unattainable to be called the nature of an ordinary being. The treatise quotes the original treatise, saying: What is the nature of an ordinary being? It is not obtaining the Noble Dharma, not obtaining...
即是非得異名。非說異生性是無漏應理。注曰。已上論文。不獲即是非得異名已下者。是論主釋。上兩句。本論文也。既知不獲聖道。名異生性。明知異生性。必非無漏。此異生性。即是非得。故知非得。不通無漏也。又婆沙四十五云。尊者世友。作如是說。能令有情起異類見異類煩惱。造異類業。受異類生。故名異生。得法易地舍者。舍非得門。謂舍非得。不過二門。一得法舍。二易地舍。得法舍者。如聖道非得說名異生性。得聖道時。舍異生性。此即以得替非得處也。易地舍者。謂從下地。生上地時。若從上地。生下地時。以易地故。必舍非得。如從欲界生上界時舍欲非得。以欲非得隨所依身。所依舍故。非得亦舍也。如欲界既然。余界亦爾。故易地舍。但由易地。舍于非得。未必有得替非得處。然異生性。通前兩舍。謂易地舍中。雖不遍舍異生性盡。亦有少分舍異生性。如從下地生上地時。亦捨下地異生性也。
俱舍論頌疏論本第四 大正藏第 41 冊 No. 1823 俱舍論頌疏論本
俱舍論頌疏論本第五
從此大文第二。明眾同分者。論云。如是已辯得非得相。同分者何。頌曰。
同分有情等
釋曰。同分者標章 有情等者。正釋同。謂身形等同。謂諸有情。身形業
【現代漢語翻譯】 現代漢語譯本： 『即是非得異名』。『非說異生性是無漏應理』。注曰：『已上論文，不獲即是非得異名已下者，是論主釋上兩句本論文也。既知不獲聖道，名異生性，明知異生性，必非無漏。此異生性，即是非得，故知非得，不通無漏也。』又《婆沙》四十五云：『尊者世友（Vasubandhu）作如是說，能令有情起異類見異類煩惱，造異類業，受異類生，故名異生。』得法易地舍者，舍非得門，謂舍非得，不過二門：一得法舍，二易地舍。得法舍者，如聖道非得說名異生性，得聖道時，舍異生性，此即以得替非得處也。易地舍者，謂從下地生上地時，若從上地生下地時，以易地故，必舍非得。如從欲界生上界時舍欲非得，以欲非得隨所依身，所依舍故，非得亦舍也。如欲界既然，余界亦爾。故易地舍，但由易地，舍于非得，未必有得替非得處。然異生性，通前兩舍，謂易地舍中，雖不遍舍異生性盡，亦有少分舍異生性，如從下地生上地時，亦捨下地異生性也。
《俱舍論頌疏論本》第四 大正藏第 41 冊 No. 1823 《俱舍論頌疏論本》
《俱舍論頌疏論本》第五
從此大文第二，明眾同分者。論云：『如是已辯得非得相，同分者何？』頌曰：
『同分有情等』
釋曰：『同分者標章，有情等者，正釋同。謂身形等同。謂諸有情，身形業』
【English Translation】 English version: 'That is, 'non-attainment' is another name.' 'It is not said that 'heterogeneity' is logically unconditioned (無漏).' Commentary: 'The above thesis, 'not obtaining' is another name for 'non-attainment,' is an explanation by the author of the first two sentences of the original thesis. Since it is known that not attaining the holy path is called 'heterogeneity,' it is clear that 'heterogeneity' must not be unconditioned. This 'heterogeneity' is 'non-attainment,' so it is known that 'non-attainment' does not extend to the unconditioned.' Furthermore, 《Abhidharmamahāvibhāṣā-śāstra》 45 says: 'Venerable Vasubandhu (世友) said thus: 'That which causes sentient beings to arise with different views, different afflictions, create different karma, and receive different births is called 'heterogeneity.'' Those who abandon by obtaining the Dharma and changing location abandon the door of non-attainment, meaning abandoning non-attainment is no more than two doors: one is abandoning by obtaining the Dharma, and the other is abandoning by changing location. Abandoning by obtaining the Dharma is like saying that the non-attainment of the holy path is called 'heterogeneity.' When the holy path is obtained, 'heterogeneity' is abandoned. This is replacing non-attainment with attainment. Abandoning by changing location means when moving from a lower realm to a higher realm, or from a higher realm to a lower realm, non-attainment is necessarily abandoned due to the change in location. For example, when moving from the desire realm to a higher realm, the non-attainment of desire is abandoned because the non-attainment of desire follows the body it relies on, and when the body it relies on is abandoned, non-attainment is also abandoned. Just as it is in the desire realm, so it is in other realms. Therefore, abandoning by changing location only abandons non-attainment due to the change in location, and there is not necessarily a place where attainment replaces non-attainment. However, 'heterogeneity' encompasses both types of abandonment. That is, in abandoning by changing location, although not all 'heterogeneity' is completely abandoned, a small portion of 'heterogeneity' is also abandoned, such as when moving from a lower realm to a higher realm, the 'heterogeneity' of the lower realm is also abandoned.'
《Abhidharma-kośa-bhāsya》 Volume 4 Taisho Tripitaka Volume 41 No. 1823 《Abhidharma-kośa-bhāsya》
《Abhidharma-kośa-bhāsya》 Volume 5
From this great text, the second part explains the commonality of beings. The treatise says: 'Having thus discussed the characteristics of attainment and non-attainment, what is commonality?' The verse says:
'Commonality, sentient beings, etc.'
Explanation: ''Commonality' marks the chapter, 'sentient beings, etc.' correctly explains commonality. It means that body shape, etc., are the same. It refers to sentient beings, body shape, karma.'
用。樂欲展轉。互相似故。分者因義。謂由此分能令有情身形等同。同之分故。名為同分。依主釋也。言有情者。同分所依。簡非情也。等者簡不等。正顯能依同分也。論云。有別實物。名為同分。謂諸有情。展轉類等。本論說此。名眾同分。解云。眾同分者。眾多同分也。此復二種。一無差別。二有差別。無差別者。謂諸有情。有情同分。一切有情。各等有故。同是有情故。名無差別也。有情同分。謂簡非情。此宗非情。無同分也。有差別者。謂諸有情。界地趣生。種性男女。近士苾芻。學無學等。各別同分。一類有情。各等有故。界謂三界。地謂九地。趣謂五趣。生謂四生。種性謂剎帝利等。各別有故。名差別也 復有法同分者。謂隨蘊處界。五蘊。十二處。十八界。自類相似。此三科法。是法同分。所依也。由有實物名法同分。能令諸法互相似故。頌文同文。攝二同分。言有情者。謂簡非情。故有情言亦攝法同分也。論云。若無實物無差別相名同分者。展轉差別。諸有情中。有情有情等無差別覺及施設。不應得有。如是蘊等等。無差別覺及施設。如理應知(覺者。能緣同分。智覺也。施設者。施設同分名也。由實有同分。方有緣同分。智覺。及施設同分名。各以此智名。證實立有同分也。依經部宗同分假立故。
此標宗意明實也)。
從此第三。明無想果。論云。已辨同分。無想者何。頌曰。
無想無想中 心心所法滅 異熟居廣果
釋曰。無想無想中心心所法滅者。正釋無想也。上言無想。無想異熟也。下言無想。無想天也。謂無想天中。有無想異熟。故論云。若生無想有情天中。有法能令心心所滅。名為無想。是實有物。能遮未來心心所法。令暫不起。如堰江河(解云。既能滅心。明有實物。依經部宗。無想是假故。此標宗言實物也) 異熟居廣果者。二門分別也。異熟者。五類分別門。謂修無想定。為異熟因。感五百大劫無想異熟。為果也 居廣果者。第二明所居處。無想有情。居在廣果。非別有地謂廣果天中。有高勝處。名無想天 如初禪中。有高臺閣。大梵王居名中間禪。問彼為恒無想。為亦有想耶。答生死位中。多時有想。言無想者。由彼中間。五百大劫。想不起故 生死有想者。無想天中。初生有心。死時有心也。故契經言。彼諸有情。由想起故。從彼處沒。然彼有情。如久睡覺還起于想。論云。從彼處沒。必生欲界。非余處所。先修定行。勢力盡故。于彼不能更修定故。如箭射空力盡便墮。若諸有情。應生彼處。必有欲界順后受業。如應生彼北俱盧洲。必定應有生天之業。解云。此明
【現代漢語翻譯】 現代漢語譯本： （此句標明了宗派的意旨，說明無想是真實存在的）。
從此第三部分，闡明無想果。論中說：『已經辨析了同分，那麼無想是什麼呢？』頌詞說：
『無想和無想中，心和心所法都滅盡， 異熟果報住在廣果天。』
解釋：『無想和無想中，心和心所法都滅盡』，這是對無想的直接解釋。前面說的『無想』，指的是無想的異熟果報。後面說的『無想』，指的是無想天。意思是說在無想天中，存在著無想的異熟果報。所以論中說：『如果生到無想有情天中，有一種法能夠使心和心所滅盡，這叫做無想。』這確實是真實存在的物質，能夠阻止未來的心和心所法生起，使其暫時不起作用，就像用堤壩攔住江河一樣（解釋說：既然能夠滅除心，說明有真實的物質存在。依據經部宗的觀點，無想是虛假的，所以這裡標明宗派的觀點，認為是真實存在的物質）。『異熟果報住在廣果天』，這是從兩個方面來分別說明。『異熟』，是從五類分別的角度來說明。意思是說，修習無想定，是產生異熟果報的原因，感得五百大劫的無想異熟果報。『住在廣果天』，第二是說明所居住的地方。無想有情，居住在廣果天，並非另外存在一個地方，而是說在廣果天中，有一個高勝之處，叫做無想天，就像初禪天中，有高臺樓閣，大梵天王居住的地方叫做中間禪天一樣。問：他們是恒常處於無想狀態，還是也有生起想念的時候呢？答：在生死輪迴中，多數時候是有想念的。說他們無想，是因為在中間的五百大劫中，想念不起作用。『生死有想』，指的是無想天中的眾生，初生的時候有心，死亡的時候也有心。所以契經上說：『那些有情，因為生起想念的緣故，從那個地方死去。』然而那些有情，就像長時間睡覺后又醒來一樣，會重新生起想念。論中說：『從那個地方死去，必定會生到欲界，不會生到其他地方。』這是因為他們先前修習禪定的力量已經用盡，在那裡不能再繼續修習禪定，就像箭射向天空，力量用盡就會墜落一樣。如果有些有情，應該生到那個地方，必定會有欲界的順后受業（指導致未來受報的業力）。就像應該生到北俱盧洲的人，必定會有生天的業力一樣。解釋說：這裡說明了這一點。
【English Translation】 English version: (This clarifies the tenet, indicating that 'no-thought' is real).
From this third part, it elucidates the No-Thought Fruition. The treatise states: 'Having distinguished the commonality, what is No-Thought?' The verse says:
'In No-Thought and the midst of No-Thought, Mental and associated mental phenomena cease. The Vipaka (result of actions) resides in the Wide Fruition.'
Explanation: 'In No-Thought and the midst of No-Thought, mental and associated mental phenomena cease,' this is a direct explanation of No-Thought. The 'No-Thought' mentioned earlier refers to the Vipaka (result of actions) of No-Thought. The 'No-Thought' mentioned later refers to the No-Thought Heaven. It means that in the No-Thought Heaven, there exists the Vipaka of No-Thought. Therefore, the treatise states: 'If one is born into the No-Thought sentient being heaven, there is a dharma (phenomenon) that can cause mental and associated mental phenomena to cease, this is called No-Thought.' This is indeed a real substance that can prevent future mental and associated mental phenomena from arising, causing them to temporarily cease, just like using a dam to block a river (Explanation: Since it can extinguish the mind, it indicates that there is a real substance. According to the Sautrantika school, No-Thought is false, so this clarifies the school's view that it is a real substance). 'The Vipaka resides in the Wide Fruition,' this is explained from two aspects. 'Vipaka' is explained from the perspective of five categories. It means that practicing the No-Thought Samadhi (meditative absorption) is the cause of producing the Vipaka, resulting in the No-Thought Vipaka for five hundred great kalpas (eons). 'Resides in the Wide Fruition,' the second is to explain the place of residence. No-Thought sentient beings reside in the Wide Fruition Heaven, not in a separate place. It means that in the Wide Fruition Heaven, there is a superior place called the No-Thought Heaven, just like in the First Dhyana (meditative absorption) Heaven, there are high pavilions and towers, and the place where the Great Brahma King resides is called the Intermediate Dhyana Heaven. Question: Are they constantly in a state of No-Thought, or do they also have moments of arising thoughts? Answer: In the cycle of birth and death, they mostly have thoughts. Saying they are No-Thought is because in the intermediate five hundred great kalpas, thoughts do not arise. 'Birth and death have thoughts' refers to the beings in the No-Thought Heaven having a mind at the time of birth and at the time of death. Therefore, the sutra says: 'Those sentient beings, because of the arising of thoughts, die from that place.' However, those sentient beings, like waking up after a long sleep, will have thoughts arise again. The treatise states: 'Dying from that place, they will definitely be born into the Desire Realm, not in other places.' This is because their previous power of practicing meditation has been exhausted, and they cannot continue to practice meditation there, just like an arrow shot into the sky will fall when its power is exhausted. If some sentient beings should be born in that place, they must have karma (actions) in the Desire Realm that will ripen later (referring to the karma that leads to future retribution). Just like those who should be born in Uttarakuru (Northern Kurus), they must have the karma of being born in heaven. Explanation: This clarifies this point.
無想天。必退墮也。余義可知。問生欲界何趣耶。答婆沙一百五十四云。有說生地獄。有說生惡趣。如是說者。定生欲界。處所不定。或生天趣。或生人趣。或生惡趣。問何故生欲。五趣不定。解云。謂諸外道。修無想定。于加行時。或起邪見。謗釋種涅槃。或起見取。計無想天。為真解脫。或起戒取。計無想定。以為真道。如是等惑。為惡趣因。既修此定。次復離欲。或起生得或聞或思。如是等善。為善趣因。由善惡雜起故。生五趣不定也。
從此大文第四。明二定。于中有三。一明無想定。二明滅盡定。三明所依身。且初明無想定者。論云。已辨無想。二定者何(總問)。謂無想定。及滅盡定(總答)。初無想定。其相云何(別問)。頌曰。
如是無想定 后靜慮求脫 善唯順生受 非聖得一世
釋曰。如是無想定者。前明無想滅心心所。有實體性。如是復有別物。心不相應。滅心心所。名無想定。約滅心同。名為如是。無想者定。名無想定。或定無想。名無想定。言無想者。者是假者假者。修無想人也。修無想人。成此定故。名無想定。無想之定。是依主釋也。言或定無想者。無想即定。持業釋也。后靜慮者。明所依地。修無想定。依第四禪。于靜慮中。最居后故。求脫者。明作意也。
謂諸外道。計無想果。為真解脫。為求彼故。修無想定。善唯順生受者。善謂三性門也。此無想定。唯是善性。此是善故。能招無想天中。五蘊異熟 唯順生受者。明報時也。謂無想定。于第二生。必受其果。唯言為簡無順現順后。及不定受。故論云。若起此定。后雖退失。傳說。現身必還。能起當生無想有情天中。故得此定。必不能入正性離生(此文意。明唯順生受也)非聖得一世者。非聖者。明修人也。謂唯外道。修無想定。必非聖者。論云。以諸聖者。于無想定。如見深坑。不樂入故。要執無想。為真解脫。起出離想。而修此定。一切聖者。不執有漏。為真解脫。及真出離。故於此定。必不修行(解云。計無想天。為真解脫。無想定。為真出離。無出離生死也)。得一世者。明成就也。謂無想定。初念起時。唯得現世。名為一世。如初受得別解脫戒。此無想定。從第二念已去。乃至未舍。是有記故。亦成過去。有法后得也。故知初念。唯成一世。第二念等。若未出觀。通成過現。以無心故。無未來修。無法前得也。若出觀已。唯成過去。論云。若諸聖者。修得第四靜慮地時。若為如靜慮。亦得去來無想定不。解云。此問意者。如聖人初修得第四禪。過去已失靜慮。及未來未起靜慮。以曾習故。今時總得。以有心
【現代漢語翻譯】 現代漢語譯本 對外道們說，他們認為無想果（沒有思想的果報）是真正的解脫，爲了追求它，他們修習無想定（一種禪定狀態）。這種善行僅僅順應于下一生的果報。這裡的『善』指的是三性門（善、惡、無記）。這個無想定，僅僅是善性。因為它是善的，所以能招感無想天（一種天界）中的五蘊異熟果報。『唯順生受者』，說明了果報的時間。意思是說，無想定在第二生必定會承受其果報。『唯』字是爲了排除順現、順后以及不定受。所以《俱舍論》中說，如果生起這個禪定，即使後來退失，傳說現身必定還會回到能生起當生無想有情天（沒有思想的有情所居住的天界）的狀態。因此，得到這個禪定，必定不能進入正性離生（證入聖道）。（這段文字的意思是，僅僅順應于下一生的果報） 『非聖得一世者』，『非聖』指的是修習的人。意思是說，只有外道修習無想定，必定不是聖者。《俱舍論》中說，因為聖者對於無想定，如同見到深坑一樣，不樂意進入。一定要執著于無想，認為是真正的解脫，生起出離的想法，才會修習這個禪定。一切聖者，不執著于有漏法（有煩惱的法）是真正的解脫以及真正的出離，所以對於這個禪定，必定不會修行。（解釋說，認為無想天是真正的解脫，無想定是真正的出離，沒有脫離生死輪迴）。 『得一世者』，指的是成就。意思是說，無想定初念生起的時候，僅僅得到現世的果報，稱為『一世』。如同初次受持別解脫戒（一種戒律）。這個無想定，從第二念開始，乃至沒有捨棄，因為是有記（有善惡果報）的，也成為過去。是有法后得（先前沒有，後來才得到）。所以知道初念僅僅成就一世，第二念等等，如果沒有出觀，都成就過去和現在。因為沒有心，所以沒有未來修，沒有法前得（先前已經具有）。如果出觀以後，僅僅成就過去。《俱舍論》中說，如果各位聖者，修得第四靜慮地（禪定境界）的時候，如果爲了像靜慮一樣，也能得到過去和未來的無想定嗎？解釋說，這個提問的意思是，如同聖人初次修得第四禪，過去已經失去靜慮，以及未來沒有生起靜慮，因為曾經修習過，現在總能得到，因為有心。
【English Translation】 English version To the non-Buddhist practitioners, they consider the Fruition of Non-Perception (Wu Xiang Guo, the result of having no thoughts) as true liberation. To seek it, they cultivate the Non-Perception Samadhi (Wu Xiang Ding, a state of meditation). This virtuous act only leads to the fruition in the next life. 'Virtuous' here refers to the three natures (good, evil, and neutral). This Non-Perception Samadhi is solely of a virtuous nature. Because it is virtuous, it can attract the fruition of the five aggregates in the Realm of Non-Perception (Wu Xiang Tian, a realm in heavens). 'Only leads to fruition in the next life' clarifies the timing of the retribution. It means that the Non-Perception Samadhi will definitely bear its fruit in the second life. The word 'only' is to exclude fruition in the present, later, and uncertain times. Therefore, the Abhidharma-kosa-bhasya states that if one arises this samadhi, even if one loses it later, it is said that one will surely return in the present life to be able to arise in the Realm of Non-Perception where beings have no perception. Therefore, attaining this samadhi will definitely not lead to entering the Righteousness that is apart from birth (Zheng Xing Li Sheng, attaining the holy path). (The meaning of this passage is that it only leads to fruition in the next life.) 'Those who are not saints attain one lifetime,' 'not saints' refers to the practitioners. It means that only non-Buddhists cultivate the Non-Perception Samadhi, and they are definitely not saints. The Abhidharma-kosa-bhasya states that because saints regard the Non-Perception Samadhi as seeing a deep pit, they are not happy to enter it. One must be attached to non-perception, considering it as true liberation, and arise the thought of renunciation, to cultivate this samadhi. All saints do not cling to defiled dharmas (You Lou Fa, dharmas with afflictions) as true liberation and true renunciation, so they will definitely not cultivate this samadhi. (It is explained that they consider the Realm of Non-Perception as true liberation, and the Non-Perception Samadhi as true renunciation, without escaping the cycle of birth and death.) 'Attaining one lifetime' refers to accomplishment. It means that when the initial thought of the Non-Perception Samadhi arises, one only attains the retribution of the present life, which is called 'one lifetime.' It is like initially receiving the Pratimoksha vows (Bie Jie Tuo Jie, a type of precepts). This Non-Perception Samadhi, from the second thought onwards, until it is not abandoned, because it is marked (You Ji, having good or bad retribution), it also becomes the past. It is a subsequent attainment of dharma (You Fa Hou De, previously not having it, but later attaining it). Therefore, it is known that the initial thought only accomplishes one lifetime, and the second thought, etc., if one does not exit the meditation, all accomplish the past and present. Because there is no mind, there is no future cultivation, and no prior attainment of dharma (Fa Qian De, previously already possessing it). If one exits the meditation, it only accomplishes the past. The Abhidharma-kosa-bhasya states that if all the saints, when cultivating and attaining the fourth Dhyana ground (Chan Ding Jing Jie, meditative state), if for the sake of being like Dhyana, can they also attain the Non-Perception Samadhi of the past and future? It is explained that the meaning of this question is, like a saint initially cultivating and attaining the fourth Dhyana, the past has already lost Dhyana, and the future has not arisen Dhyana, because they have practiced it before, they can now attain it in total, because there is mind.
靜慮通三世成就也。此聖人為如靜慮。亦得曾習過去無想定。及未來未起。無想定不。以無想定屬第四禪。聖人修得第四禪時。既得過未有心靜慮。過未無想。應亦有得。故為此問也 余亦不得(答也。余凡夫人。得第四禪。亦不得去來無想定。何況聖人乎)。所以者何(徴也)。彼雖曾習。以無心故。要待加行。方便修得。故初得時。唯得一世(答前徴也。彼無想定。於過去生。雖能曾習。以無心故。今時要須更修加行。方可得也。故知。凡夫修得第四禪。而未修無想定。不可得之也)。
從此第二。明滅盡定。論云。次滅盡定。其相云何。頌曰。
滅盡定亦然 為靜住有頂 善二受不定 聖由加行得 成佛得非前 三十四念故
釋曰。初句出體。次三句辨差別。第五第六句。明佛得也。滅盡定亦然者。此滅盡定。有實體性。滅心心所。同前無想。滅心心所。故言亦然。為靜住者。明作意也。前無想定。為求解脫。以出離想作意為先 此滅盡定。為求靜住。以止息想作意為先。有頂者。明所依也。前無想定。依第四禪。此滅盡定。唯依有頂。謂下諸地皆名有想。行想粗動。難可止息。此有頂地。名為非想。行相微細。易可止息。故唯有頂。有滅盡定 善二受不定者。善者三性門也。謂滅
【現代漢語翻譯】 現代漢語譯本 『靜慮』（Dhyana，禪定）通達過去、現在、未來三世的成就。聖人是像這樣通過『靜慮』（Dhyana）而成就的。那麼，他們是否也能獲得過去曾經修習，以及未來尚未生起的『無想定』（Asanjnasamadhi，無想三昧）呢？因為『無想定』（Asanjnasamadhi）屬於第四禪。聖人修得第四禪時，既然能獲得過去和未來有心的『靜慮』（Dhyana），那麼過去和未來的『無想』狀態，應該也能獲得吧？所以才有此一問。 『余亦不得』（回答）。我等凡夫，即使得到第四禪，也無法獲得過去和未來的『無想定』（Asanjnasamadhi），更何況是聖人呢？ 『所以者何』（提問）。為什麼呢？ 『彼雖曾習，以無心故，要待加行，方便修得，故初得時，唯得一世』（回答前面的提問）。那『無想定』（Asanjnasamadhi），在過去生中，雖然曾經修習過，但因為是無心狀態，現在需要重新修習加行，才能獲得。所以要知道，凡夫修得第四禪，而未修『無想定』（Asanjnasamadhi），是無法獲得的。
從此第二部分，闡明『滅盡定』（Nirodhasamapatti，滅盡三昧）。論中說：『其次是滅盡定，它的相狀如何？』頌文說：
『滅盡定亦然，為靜住有頂，善二受不定，聖由加行得，成佛得非前，三十四念故。』
解釋：第一句說明本體。第二到第四句辨別差別。第五和第六句，說明佛陀的獲得。『滅盡定亦然』，這『滅盡定』（Nirodhasamapatti）具有實體性，滅除心和心所，與之前的『無想定』（Asanjnasamadhi）一樣，滅除心和心所，所以說『亦然』。『為靜住者』，說明作意。之前的『無想定』（Asanjnasamadhi），爲了求解脫，以出離之想作為先導。這『滅盡定』（Nirodhasamapatti），爲了求得靜止安住，以止息之想作為先導。『有頂者』，說明所依之處。之前的『無想定』（Asanjnasamadhi），依于第四禪。這『滅盡定』（Nirodhasamapatti），只依于『有頂』（Bhavagra，非想非非想處天）。因為下方的各個地界都名為有想，行和想粗糙動盪，難以止息。這『有頂』（Bhavagra）之地，名為『非想』，行相微細，容易止息。所以只有『有頂』（Bhavagra），才有『滅盡定』（Nirodhasamapatti）。『善二受不定者』，『善』是指三性門。所謂滅
【English Translation】 English version 『Dhyana』 (meditative absorption) achieves mastery over the three times: past, present, and future. Are the Saints, who achieve in this way through 『Dhyana』, also able to attain the 『Asanjnasamadhi』 (Non-Perception Samadhi), which they may have practiced in the past, and which has not yet arisen in the future? Because 『Asanjnasamadhi』 belongs to the Fourth Dhyana. When Saints attain the Fourth Dhyana, since they can attain 『Dhyana』 with mind in the past and future, should they also be able to attain the state of 『Non-Perception』 in the past and future? Hence this question. 『The rest also cannot』 (answer). We ordinary beings, even if we attain the Fourth Dhyana, cannot attain the 『Asanjnasamadhi』 of the past and future, let alone the Saints? 『Why is that?』 (question). Why is that so? 『Although they have practiced it before, because of the absence of mind, it requires additional effort and skillful means to attain. Therefore, at the initial attainment, only one time is attained』 (answering the previous question). That 『Asanjnasamadhi』, although it may have been practiced in past lives, because it is a state of no-mind, it is now necessary to cultivate additional effort to attain it. Therefore, know that ordinary beings who attain the Fourth Dhyana but have not cultivated 『Asanjnasamadhi』 cannot attain it.
From this second part, the 『Nirodhasamapatti』 (Cessation Attainment) is explained. The treatise says: 『Next is Nirodhasamapatti, what is its characteristic?』 The verse says:
『Nirodhasamapatti is also thus, for quiet abiding in the Peak Existence, wholesome, two sensations are uncertain, Saints attain through additional effort, Buddhas attain differently from before, because of thirty-four moments of thought.』
Explanation: The first line explains the substance. The second to fourth lines distinguish the differences. The fifth and sixth lines explain the attainment of the Buddhas. 『Nirodhasamapatti is also thus』, this 『Nirodhasamapatti』 has substantiality, extinguishing mind and mental factors, like the previous 『Asanjnasamadhi』, extinguishing mind and mental factors, therefore it is said 『also thus』. 『For quiet abiding』, explains the intention. The previous 『Asanjnasamadhi』, in order to seek liberation, takes the thought of detachment as the precursor. This 『Nirodhasamapatti』, in order to seek quiet abiding, takes the thought of cessation as the precursor. 『Peak Existence』 (Bhavagra), explains the basis. The previous 『Asanjnasamadhi』 relies on the Fourth Dhyana. This 『Nirodhasamapatti』 only relies on 『Bhavagra』 (the Peak of Existence, the Realm of Neither Perception Nor Non-Perception). Because the lower realms are all named as having perception, actions and thoughts are coarse and turbulent, difficult to stop. This land of 『Bhavagra』 is named 『Neither Perception』, the characteristics of actions are subtle, easy to stop. Therefore, only 『Bhavagra』 has 『Nirodhasamapatti』. 『Wholesome, two sensations are uncertain』, 『Wholesome』 refers to the three natures. The so-called extinction
盡定。性唯是善。非無記染。謂是善心。所等起故 二受不定者。明報時分也。二受謂順生。順后二受也。此滅盡定。通順生順后。及不定受。謂約異熟。有順生受或順后受。頌言不定。含二不定。一報定時不定。二時報俱不定 故論云。或有不定受。此報定時不定。或全不受。謂若於下。得般涅槃。此時報俱不定。如阿羅漢得滅盡定。入般涅槃。不受果耳 此滅盡定。唯招有頂。四蘊異熟。聖由加行得者聖者。明修人也。此滅盡定。唯聖者得。論云。非異生能起。怖畏斷滅故。唯聖道力。所能起故。現法涅槃。勝解入故 解云。謂滅盡定。依有頂起。彼已無色。若更滅心。便成斷滅。故怖畏也。聖入滅定。作勝解心。如入涅槃故。異生不起也。加行得者。此滅盡定。唯加行得。非離染得。以心無故。要大加行。方可得也。又初得時。唯得現在世。從第二念。乃至未舍。通成過現。若出觀已。唯成過去 成佛得非前者。明佛得滅盡定也。成佛得者。明成佛時。得滅盡定也。非前者。非前加行得也。成佛得言。顯離染得。謂佛世尊。盡智生時成佛位也。此時離染。得滅盡定。不由加行。而修得也。故論云。佛無一德由加行得。暫起欲樂。現在前時。一切圓德。隨樂而起。故佛眾德皆離染得 解云。但離染時。得諸功德。
【現代漢語翻譯】 現代漢語譯本 盡定（Nirodha-samāpatti，滅盡定）。其性質唯是善，並非無記或染污。因為這是由善心所引發的。二受不定，是指報應的時間不確定。二受指的是順生受和順后受。此滅盡定，通於順生受、順后受以及不定受。就異熟果報而言，有順生受或順后受。頌文說『不定』，包含兩種不確定性：一是報應時間不確定，二是時間和果報都不確定。所以論中說：『或者有不定受』，這是指報應時間不確定；『或者完全不受』，是指如果在地獄證得般涅槃（Parinirvana，完全的涅槃），那麼時間和果報都不確定。例如阿羅漢（Arhat，已證悟者）證得滅盡定，入般涅槃，就不再承受果報了。此滅盡定，只能招感有頂天（Bhavāgra，色界最高處）的四蘊（Skandha，構成個體的五種要素）異熟果報。聖者通過加行（Prayoga，努力修行）才能獲得。聖者，指的是修行人。此滅盡定，只有聖者才能獲得。論中說：『非凡夫所能生起，因為凡夫怖畏斷滅。』只有聖道的威力才能生起，因為他們能以現法涅槃的勝解（Adhimoksha，殊勝的理解）進入。解釋說：滅盡定依有頂天而起，有頂天已無色蘊，如果再滅心，便成斷滅，所以凡夫會怖畏。聖者入滅盡定，以勝解心，如同進入涅槃，所以凡夫無法生起。加行得者，此滅盡定，唯有通過加行才能獲得，而非通過離染獲得。因為心中無念，需要極大的加行才能獲得。並且初次獲得時，只能獲得現在世的果報，從第二念開始，直到未捨棄滅盡定，才能通於過去和現在。如果出定之後，則只成為過去。成佛得非前者，說明佛陀獲得滅盡定的方式。成佛得者，說明成佛時獲得滅盡定。非前者，不是指之前的加行而得。成佛得，顯示是通過離染而得。佛世尊在盡智（Ksayajnana，斷盡煩惱的智慧）生起時，成就佛位。此時離染，獲得滅盡定，不是通過加行修行而得。所以論中說：佛陀沒有一種功德是通過加行而得的，當暫時的欲樂現在前時，一切圓滿的功德，隨樂而生起，所以佛陀的眾多功德都是通過離染而得。解釋說：只是在離染時，獲得各種功德。
【English Translation】 English version Nirodha-samāpatti (Cessation Attainment). Its nature is solely virtuous, neither indeterminate nor defiled. This is because it arises from a virtuous mind. 'Two receptions are indeterminate' refers to the uncertainty of the time of retribution. The 'two receptions' refer to reception in the next life and subsequent receptions. This Nirodha-samāpatti encompasses reception in the next life, subsequent receptions, and indeterminate receptions. In terms of Vipāka (resultant effect), there can be reception in the next life or subsequent receptions. The verse stating 'indeterminate' includes two types of indeterminacy: first, the time of retribution is uncertain; second, both the time and the retribution are uncertain. Therefore, the treatise states: 'Or there are indeterminate receptions,' referring to the uncertainty of the time of retribution; 'or there is no reception at all,' referring to attaining Parinirvana (complete Nirvana) in a lower realm, where both the time and the retribution are uncertain. For example, an Arhat (one who has attained enlightenment) who attains Nirodha-samāpatti and enters Parinirvana no longer experiences retribution. This Nirodha-samāpatti only attracts the Vipāka (resultant effect) of the four Skandhas (aggregates) in Bhavāgra (the peak of existence). Sages attain it through Prayoga (effort). 'Sages' refers to practitioners. Only sages can attain this Nirodha-samāpatti. The treatise states: 'Non-Buddhists cannot generate it because they fear annihilation.' Only the power of the noble path can generate it because they can enter with Adhimoksha (superior understanding) of Nirvana in this life. The explanation states: Nirodha-samāpatti arises based on Bhavāgra, which is formless. If the mind is extinguished again, it becomes annihilation, hence the fear. Sages enter Nirodha-samāpatti with a superior understanding, like entering Nirvana, so non-Buddhists cannot generate it. 'Attained through effort' means this Nirodha-samāpatti can only be attained through effort, not through detachment. Because there is no mind, great effort is required to attain it. Also, when first attained, it only attains the retribution of the present life. From the second thought onward, until it is not abandoned, it encompasses the past and present. If one emerges from the attainment, it only becomes the past. 'Attainment upon becoming a Buddha is not the former' clarifies the way a Buddha attains Nirodha-samāpatti. 'Attainment upon becoming a Buddha' means attaining Nirodha-samāpatti at the time of becoming a Buddha. 'Not the former' means it is not attained through previous effort. 'Attainment upon becoming a Buddha' shows that it is attained through detachment. When the Buddha, the World-Honored One, generates Ksayajnana (wisdom of exhaustion), he attains Buddhahood. At this time, detached from defilements, he attains Nirodha-samāpatti, not through effort or practice. Therefore, the treatise states: 'The Buddha has no virtue attained through effort. When temporary desires arise, all perfect virtues arise with them.' Thus, the Buddha's many virtues are all attained through detachment. The explanation states: Only upon detachment are various merits attained.
故諸功德名離染得。隨樂而起。非加行也。又論云。世尊曾未起滅盡定。得盡智時。云何得成俱分解脫。解云。菩薩學位。未起滅定。于成佛時。應有定障。云何得成俱分解脫。俱分解脫者。謂離定慧障也。于起滅定得自在故。如已起者。名俱解脫。解云答也。此滅盡定。于成佛時。雖復未起。得自在故。如已起者。名俱解脫。或得滅定入出心故。名俱解脫。即由此理。名離染得。后時不由加行起故。非得定體。以滅盡定無法前得。故不得也 西方師。說菩薩學位。先起此定。后得菩提。云何此中不許彼說。解云。是經部宗。此許菩薩從見道出。便入滅盡定。從滅盡定出。方斷有頂故。於盡智起。成俱解脫。論主問薩婆多宗。云何此中。不許彼說也。若許彼說。便順尊者鄔波鞠多。理目足論。如彼論說。當言如來先起滅定。後生盡智。解云。論主朋西方師。故為此釋。三十四念故者。遮西方師說也。謂迦濕彌羅國。毗婆沙師說。非前起滅定。後方生盡智。所以者何。傳說菩薩三十四念。成菩提故。諦現觀中。有十六念。離有頂貪。有十八念。謂斷有頂。九無間道。九解脫道。如是十八。足前十六。成三十四。一切菩薩。決定先於無所有處。已得離貪。方入見道。不復須斷下地煩惱。於此中間。無容得起不同類心。解云
【現代漢語翻譯】 現代漢語譯本 因此，各種功德被稱為離染而得，隨順意樂而生起，並非通過額外的努力（加行）而獲得。此外，論中說：『世尊從未生起滅盡定（Nirodha-samāpatti，一種高級禪定），在獲得盡智（Ksaya-jnana，斷盡煩惱的智慧）時，如何成就俱分解脫（Ubhayato-vimukta，同時從煩惱障和定障中解脫）？』解釋說：『菩薩在菩薩的階段，如果未曾生起滅盡定，那麼在成佛時，應該會有定障。如何成就俱分解脫呢？』俱分解脫是指遠離定障和慧障。因為對於生起滅盡定能夠自在，就像已經生起過一樣，所以稱為俱解脫。解釋說，這是回答。這種滅盡定，在成佛時，即使沒有實際生起，因為能夠自在運用，就像已經生起過一樣，所以稱為俱解脫。或者因為能夠隨意進入和出離滅盡定，所以稱為俱解脫。正是由於這個道理，被稱為離染而得。後來的獲得不是通過額外的努力而生起，因此不是獲得滅盡定的本體。因為滅盡定無法在之前獲得，所以不能得到。 西方老師說，菩薩在菩薩的階段，先要生起這種滅盡定，然後才能獲得菩提（Bodhi，覺悟）。為什麼這裡不允許這種說法呢？解釋說，這是經部宗（Sautrantika，佛教的一個學派）的觀點。這裡認為菩薩從見道（Darshana-marga，證悟真理的道路）出來，就進入滅盡定，從滅盡定出來，才斷除有頂（Bhavagra，三界最高的境界）的煩惱，所以在盡智生起時，成就俱分解脫。論主問薩婆多宗（Sarvastivada，佛教的一個學派）：『為什麼這裡不允許那種說法呢？』如果允許那種說法，就順應了尊者鄔波鞠多（Upagupta，一位佛教阿羅漢）的《理目足論》。正如那部論所說，應當說如來（Tathagata，佛的稱號）先要生起滅盡定，然後才生起盡智。解釋說，論主支援西方老師的觀點，所以這樣解釋。『三十四念故』是爲了駁斥西方老師的說法。所謂迦濕彌羅國（Kashmir）的毗婆沙師（Vaibhashika，佛教的一個學派）說，不是先要生起滅盡定，然後才生起盡智。為什麼呢？傳說菩薩通過三十四念，成就菩提。在諦現觀（Satya-darshana，對四聖諦的如實觀察）中，有十六念是遠離有頂的貪慾，有十八念是斷除有頂的煩惱，九個無間道（Anantarya-marga，直接斷除煩惱的道路），九個解脫道（Vimukti-marga，從煩惱中解脫的道路）。這樣十八念加上前面的十六念，就成了三十四念。一切菩薩，必定先在無所有處（Akincanyayatana，無色界的第三禪定）已經遠離貪慾，然後才進入見道，不再需要斷除下地的煩惱。在這中間，沒有可能生起不同型別的心的。解釋說：
【English Translation】 English version Therefore, all merits are named as obtained through detachment, arising according to inclination, and not through additional effort (Abhisamskara). Furthermore, the treatise states: 'The World-Honored One never arose from the Cessation Attainment (Nirodha-samāpatti, a high level of Samadhi). When attaining the Exhaustion Knowledge (Ksaya-jnana, the wisdom of exhausting defilements), how could he achieve Ubhayato-vimukta (liberation from both defilement and meditative obstructions)?' The explanation is: 'A Bodhisattva (Bodhisattva, an enlightened being on the path to Buddhahood) in the stage of a Bodhisattva, if he has not arisen from the Cessation Attainment, then at the time of becoming a Buddha (Buddha, an enlightened being), there should be meditative obstructions. How could he achieve Ubhayato-vimukta?' Ubhayato-vimukta refers to being free from both meditative and wisdom obstructions. Because one is at ease with arising from the Cessation Attainment, it is named Ubhayato-vimukta as if one has already arisen from it. The explanation is the answer. This Cessation Attainment, even if it has not actually arisen at the time of becoming a Buddha, because one is at ease with it, it is named Ubhayato-vimukta as if one has already arisen from it. Or because one can freely enter and exit the Cessation Attainment, it is named Ubhayato-vimukta. It is precisely due to this reason that it is named as obtained through detachment. The subsequent attainment does not arise through additional effort, therefore it is not the attainment of the essence of Cessation Attainment. Because Cessation Attainment cannot be obtained beforehand, it cannot be attained. The Western teachers say that a Bodhisattva in the stage of a Bodhisattva must first arise from this Cessation Attainment before attaining Bodhi (Bodhi, enlightenment). Why is this view not permitted here? The explanation is that this is the view of the Sautrantika (Sautrantika, a school of Buddhism). Here, it is held that a Bodhisattva, upon emerging from the Path of Seeing (Darshana-marga, the path of seeing the truth), enters the Cessation Attainment, and upon emerging from the Cessation Attainment, he eradicates the defilements of the Peak of Existence (Bhavagra, the highest realm of existence in the three realms), so when Exhaustion Knowledge arises, he achieves Ubhayato-vimukta. The treatise master asks the Sarvastivada (Sarvastivada, a school of Buddhism): 'Why is that view not permitted here?' If that view is permitted, it would be in accordance with the 'Treatise on the Foot of Reasoning' by the Venerable Upagupta (Upagupta, a Buddhist Arhat). As that treatise says, it should be said that the Tathagata (Tathagata, a title of the Buddha) first arises from the Cessation Attainment and then generates Exhaustion Knowledge. The explanation is that the treatise master supports the view of the Western teachers, so he explains it this way. 'Because of thirty-four moments' is to refute the view of the Western teachers. The Vaibhashika (Vaibhashika, a school of Buddhism) of Kashmir (Kashmir) says that it is not that one must first arise from the Cessation Attainment and then generate Exhaustion Knowledge. Why? It is said that the Bodhisattva achieves Bodhi through thirty-four moments. In the vision of the Truth (Satya-darshana, the direct perception of the Four Noble Truths), there are sixteen moments of being free from desire for the Peak of Existence, and there are eighteen moments of eradicating the defilements of the Peak of Existence, nine Immediate Paths (Anantarya-marga, the path of directly cutting off defilements), and nine Liberation Paths (Vimukti-marga, the path of liberation from defilements). Thus, eighteen moments plus the previous sixteen moments make thirty-four moments. All Bodhisattvas must first have already been free from desire in the Realm of Nothingness (Akincanyayatana, the third formless realm) before entering the Path of Seeing, and they no longer need to eradicate the defilements of the lower realms. In between, there is no possibility of arising from a different type of mind. The explanation is:
。菩薩先斷無所有處貪。后依第四禪。起三十四念。此三十四念唯無漏心。故不可說從見道出。起滅盡定。以入滅盡定心。是有漏故。此有漏心望三十四念。名不同類。故不可起。
從此第三。明二定所依。論云。已說二定有多同異。而於其中復有同異。頌曰。
二定依欲色 滅定初人中
釋曰。二定依欲色者。釋依身也。二定者。謂無想定滅盡定。此二俱依欲色身起。問先無想定。不依無色。理在不疑。何故滅定不依無色。答命根依二法轉。一色二心。若於欲色。起滅盡定。時雖復無心。命根依色轉。生於無色。已無色身。若起滅盡定。便無色心。命依何轉。是則斷滅。非謂入定。故無色界不起滅定也。論云。若有人不許亦依色界。起無想定。便違此文。謂本論言。或有是色有此有非五行。謂色纏有情。或生有想天。住不同類心。或入無想定。或入滅盡定。或生無想天。已得入無想。是謂是色有此有非五行。解云。依婆娑有說。不許色界起無想定。故引本論。顯彼非也 或有是色有者。是色界有情也 此有非五行者。雖色有情。不具五蘊也。過去迦葉佛說五蘊為五行。此有四類。一生有想天。住不同類心。生有想天者。色界天中。除無想天。余天名有想也。于有想天。起無色界心。及無漏心。與
【現代漢語翻譯】 現代漢語譯本：菩薩首先斷除對無所有處（Akincannyayatana，四禪定之一，指既不認為有，也不認為沒有的狀態）的貪著，然後依靠第四禪（Fourth Dhyana，色界第四禪定），生起三十四念。這三十四念唯有無漏心（Anasrava-citta，沒有煩惱的心）才能生起，所以不能說從見道（Darsana-marga，佛教修行道路上的第一個階段）中生起。入滅盡定（Nirodha-samapatti，一種高級禪定狀態，停止一切心識活動）時，因為入滅盡定的心是有漏心（Sasrava-citta，有煩惱的心），這個有漏心相對於三十四念來說，屬於不同型別，所以不可能從中生起。
接下來第三部分，闡明兩種禪定所依賴的基礎。論中說：『已經說了兩種禪定有很多相同和不同的地方，而在其中又存在相同和不同的地方。』頌文說：
『二定依欲色，滅定初人中。』
解釋說：『二定依欲色』，是解釋所依賴的身體。二定指的是無想定（Asanjnasamapatti，一種禪定狀態，停止一切心識活動）和滅盡定。這兩種禪定都依賴欲界（Kama-dhatu，眾生因慾望而居住的世界）和色界（Rupa-dhatu，有物質形態但沒有慾望的世界）的身體才能生起。有人問：先前的無想定，不依賴無色界（Arupa-dhatu，沒有物質形態的世界），這個道理沒有疑問。為什麼滅盡定不依賴無色界呢？回答說：命根（Jivitindriya，維持生命的能力）依賴兩種法運轉，一是色法（Rupa，物質），二是心法（Citta，精神）。如果在欲界和色界，生起滅盡定，這時即使沒有心識活動，命根仍然依賴色法運轉。如果生於無色界，已經沒有色身，如果生起滅盡定，就沒有色法和心法，命根依賴什麼運轉呢？這樣就成了斷滅，而不是入定。所以無色界不能生起滅盡定。』論中說：『如果有人不允許也依賴生起無想定，就違背了本文。』本文說：『或者有是色有此有非五行，指的是色纏有情，或者生有想天，住在不同型別的心中，或者入無想定，或者入滅盡定，或者生無想天，已經得到入無想定的能力，這就是所謂的有色有此有非五行。』解釋說：依據《婆沙論》（Vibhasa，佛教論書）的說法，不允許生起無想定，所以引用本文，顯示他們的錯誤。『或者有是色有者』，指的是有情。『此有非五行者』，雖然是色界有情，但不具備五蘊（Panca-skandha，構成個體存在的五種要素）。過去迦葉佛（Kasyapa Buddha，過去七佛之一）說五蘊為五行。這裡有四種情況：一生有想天，住在不同型別的心中。生有想天指的是，天中，除了無想天（Asanjnasattva，沒有思想的色界天），其餘的天都稱為有想天。在有想天中，生起無**心和無漏心，與
【English Translation】 English version: A Bodhisattva first severs attachment to the Realm of Nothingness (Akincannyayatana, one of the four formless attainments, referring to the state of neither perceiving existence nor non-existence). Then, relying on the Fourth Dhyana (Fourth Dhyana, the fourth meditative state in the Form Realm), arises thirty-four thoughts. These thirty-four thoughts arise only from the unconditioned mind (Anasrava-citta, mind without defilements), so it cannot be said that they arise from the Path of Seeing (Darsana-marga, the first stage on the Buddhist path). When entering the Cessation Attainment (Nirodha-samapatti, an advanced meditative state where all mental activity ceases), because the mind entering the Cessation Attainment is a conditioned mind (Sasrava-citta, mind with defilements), this conditioned mind is of a different type compared to the thirty-four thoughts, so it cannot arise from them.
Next, the third part clarifies the basis upon which the two attainments rely. The treatise states: 'It has already been said that the two attainments have many similarities and differences, and within them, there are further similarities and differences.' The verse states:
'The two attainments rely on the Desire and Form Realms; the Cessation Attainment initially in humans.'
The explanation is: 'The two attainments rely on the Desire and Form Realms' explains the body upon which they rely. The two attainments refer to the Attainment of Non-Perception (Asanjnasamapatti, a meditative state where all mental activity ceases) and the Cessation Attainment. Both of these arise relying on a body in the Desire Realm (Kama-dhatu, the realm where beings reside due to desires) and the Form Realm (Rupa-dhatu, the realm with material form but without desires). Someone asks: The previous Attainment of Non-Perception does not rely on the Formless Realm (Arupa-dhatu, the realm without material form), this principle is without doubt. Why does the Cessation Attainment not rely on the Formless Realm? The answer is: The life force (Jivitindriya, the capacity to sustain life) relies on two dharmas to function: one is form (Rupa, matter), and the other is mind (Citta, spirit). If, in the Desire and Form Realms, one arises the Cessation Attainment, even though there is no mental activity at that time, the life force still relies on form to function. If one is born in the Formless Realm, having no form body, if one arises the Cessation Attainment, there is no form and no mind, upon what does the life force rely to function? This would become annihilation, not entering into attainment. Therefore, the Formless Realm cannot give rise to the Cessation Attainment.' The treatise states: 'If someone does not allow the Attainment of Non-Perception to arise also relying on , they would contradict this text.' This text says: 'Or there is form, there is this, there is not the five aggregates, referring to sentient beings bound by form, or born in the Heaven of Thought, dwelling in a different type of mind, or entering the Attainment of Non-Perception, or entering the Cessation Attainment, or born in the Heaven of Non-Perception, already having attained the ability to enter Non-Perception, this is what is called having form, having this, not having the five aggregates.' The explanation is: According to the Vibhasa (Vibhasa, a Buddhist treatise), it is not allowed for ** to give rise to the Attainment of Non-Perception, so this text is cited to show their error. 'Or there is form, there is this' refers to ** sentient beings. 'There is this, not the five aggregates' means that although they are sentient beings in the Form Realm, they do not possess the five aggregates (Panca-skandha, the five aggregates that constitute individual existence). In the past, Kasyapa Buddha (Kasyapa Buddha, one of the past seven Buddhas) said that the five aggregates are the five elements. Here there are four situations: One, born in the Heaven of Thought, dwelling in a different type of mind. Born in the Heaven of Thought refers to, in the ** Heaven, except for the Heaven of Non-Perception (Asanjnasattva, the Form Realm heaven without thought), the remaining heavens are called the Heaven of Thought. In the Heaven of Thought, arising the non- mind and the unconditioned mind, and
色界心。類不同故。名不同類也。此唯有色行二蘊。無餘三蘊。非色系故。二生有想天已入無想定。三生有想天已。入滅盡定。四生無想天。已得入無想異熟。此後三類。受想識滅。唯有色行二蘊。故此四類。不具五行。此本論文。既言生有想天。或入無想定。或入滅盡定。故知二定色界起也 滅定初人中者。此明滅定初起人中也。謂無想定。無始曾習起時即易。故於二界。皆得初起。此滅盡定。未曾修習。起時即難。故要人中。方起滅定。以人中有說力故。慧解利故。論云。此在人中。初修起已。由退為先。方生色界。依有色界身。后復修起。解云。滅定有退。故生色界。如不退者。直生有頂。生色界已由先習力。得起滅定也。然此二定。滅心心所 但言無想滅受想者。謂加行中。偏厭此故。故別標也。且如外道計。有苦樂以為生死。欲修無想。先作是念。欲界有苦。初二三禪。有喜樂受。不了第四。有舍及余心心所法。而作是言。第四禪中。雖出苦樂。仍有想念。未得涅槃。我今須滅。故加行中。偏厭想也 若諸聖者。以欲色界。有疲勞受。于第四靜慮。無色有粗動想。為求靜住。暫欲息心。故加行中。偏厭受想。故此二定。依加行中。立名也。故論云。此二定加行中。有厭逆此故。如亦知受等。唯名他心智。解
【現代漢語翻譯】 現代漢語譯本 『心』（Citta）。因為種類不同，所以名稱也不同。這裡只有色蘊（Rūpakkhandha）和行蘊（Saṅkhārakkhandha），沒有其餘三個蘊（受蘊 Vedanākkhandha、想蘊 Saññākkhandha、識蘊 Viññāṇakkhandha）。因為不是色界所繫縛的緣故。二生有想天（Saññā-bhava）已經進入無想定（Asaññāsamāpatti）。三生有想天已經進入滅盡定（Nirodhasamāpatti）。四生無想天（Asaññā-bhava）已經獲得進入無想異熟（Asaññavipāka）。這後面的三類眾生，受（Vedanā）、想（Saññā）、識（Viññāṇa）都滅盡了，只有色蘊和行蘊。所以這四類眾生，不具備五蘊（Pañcakkhandha）。這本論文，既然說生有想天，或者進入無想定，或者進入滅盡定，所以知道這兩種禪定是可以生起的。 滅盡定最初在人中生起，這是說明滅盡定最初在人中生起。所謂無想定，因為無始以來曾經修習過，所以生起時容易，因此在色界和無色界，都可以最初生起。而滅盡定，因為沒有曾經修習過，生起時就困難，所以一定要在人中，才能生起滅盡定。因為人中有說法能力，智慧理解力也敏銳。論中說，『這在人中，最初修習生起后，因為退失而回到先前狀態，才生到（此處原文缺失）。』依據有（此處原文缺失）之身，之後再次修習生起。解釋說，滅盡定有退失，所以會生到（此處原文缺失）。如果是不退失的人，直接生到有頂天（Bhavāgra）。生到（此處原文缺失）后，由於先前的修習力量，能夠生起滅盡定。然而這兩種禪定，都能滅除心和心所（Cetasikas）。 但說無想滅受想，是因為在加行（application）中，特別厭惡這些。所以特別標明。例如外道（Tīrthika）認為，有苦樂就是生死輪迴。想要修習無想，先這樣想：欲界（Kāmadhātu）有苦，初禪（Paṭhamajjhāna）、二禪（Dutiyajjhāna）、三禪（Tatiyajjhāna），有喜樂的感受。不瞭解第四禪（Catutthajjhāna），有舍受（Upekkhā）以及其餘的心和心所法。而這樣說：第四禪中，雖然沒有苦樂，仍然有想念，沒有得到涅槃（Nibbāna）。我現在必須滅除想念。所以在加行中，特別厭惡想念。 如果諸位聖者（Ārya），因為想要**（此處原文缺失），有疲勞的感受，對於第四靜慮（Catutthajjhāna），無色界（Arūpadhātu）有粗動的想念，爲了尋求寂靜的安住，暫時想要止息心念。所以在加行中，特別厭惡受和想。所以這兩種禪定，依據加行中的厭惡而立名。所以論中說，這兩種禪定在加行中，有厭惡這些的緣故。例如也知道受等，只是他心智（Paracittañāṇa）。解釋。
【English Translation】 English version 『Citta』 (Mind). Because the types are different, the names are also different. Here, there are only the Rūpakkhandha (aggregate of form) and Saṅkhārakkhandha (aggregate of mental formations), without the remaining three aggregates (Vedanākkhandha - aggregate of feeling, Saññākkhandha - aggregate of perception, Viññāṇakkhandha - aggregate of consciousness). Because it is not bound by the realm of form. Those in the second Saññā-bhava (conscious existence) have already entered Asaññāsamāpatti (perceptionless attainment). Those in the third Saññā-bhava have entered Nirodhasamāpatti (cessation attainment). Those in the fourth Asaññā-bhava have attained entry into Asaññavipāka (perceptionless fruition). In these last three categories of beings, Vedanā (feeling), Saññā (perception), and Viññāṇa (consciousness) are extinguished, leaving only Rūpa and Saṅkhāra. Therefore, these four categories do not possess the Pañcakkhandha (five aggregates). This treatise states that beings in Saññā-bhava may enter either Asaññāsamāpatti or Nirodhasamāpatti, indicating that these two samādhis can arise. Nirodhasamāpatti initially arises among humans, explaining its initial arising among humans. As for Asaññāsamāpatti, having been practiced since beginningless time, it is easy to arise, hence it can initially arise in both the form and formless realms. However, Nirodhasamāpatti, not having been previously practiced, is difficult to arise, thus it must arise among humans. This is because humans have the ability to teach and possess sharp wisdom. The treatise states, 『Having initially cultivated and arisen in the human realm, due to regression to a prior state, one is born into (missing text in original).』 Relying on a (missing text in original) body, one cultivates and arises again. It is explained that Nirodhasamāpatti can regress, leading to rebirth in (missing text in original). Those who do not regress are born directly into Bhavāgra (the peak of existence). After being born into (missing text in original), due to the power of prior practice, one can arise in Nirodhasamāpatti. However, both of these samādhis extinguish the mind and mental factors (Cetasikas). It is said that Asaññā extinguishes feeling and perception because, during application, there is particular aversion to these. Therefore, it is specifically indicated. For example, Tīrthikas (non-Buddhist ascetics) believe that suffering and pleasure constitute the cycle of birth and death. Desiring to cultivate Asaññā, they first think: the Kāmadhātu (desire realm) has suffering, the Paṭhamajjhāna (first jhāna), Dutiyajjhāna (second jhāna), and Tatiyajjhāna (third jhāna) have feelings of joy and pleasure. They do not understand that the Catutthajjhāna (fourth jhāna) has Upekkhā (equanimity) and other mental factors. They say: although the fourth jhāna is without suffering and pleasure, there are still perceptions, and Nibbāna (Nirvana) has not been attained. I must now extinguish perceptions. Therefore, during application, there is particular aversion to perceptions. If noble ones (Ārya), because they desire to **(missing text in original), experience fatigue, and have coarse perceptions regarding the Catutthajjhāna (fourth jhāna) and Arūpadhātu (formless realm), they temporarily wish to cease mental activity in order to seek peaceful abiding. Therefore, during application, there is particular aversion to feeling and perception. Thus, these two samādhis are named based on the aversion during application. Therefore, the treatise states that these two samādhis have aversion to these during application. For example, it is also known that feeling, etc., are merely Paracittañāṇa (knowledge of others' minds). Explanation.
云。他心智。雖知心所。然修加行。但欲知心。故從加行。名他心智也。然此二定。以二十二物為體。為修定前有二十一心所及心王一 心所二十一者。謂大地十。大善地十。欣厭隨一。為滅此故。有二十二物。不相應行。替處名無想等。故隨滅爾許心心所法。為定體也。
從此大文第五。明命根。論云。已辨二定。命根者何。頌曰。
命根體即壽 能持暖及識
釋曰。上句會名。下句用證。論云。命體即壽。故對法言。云何命根。謂三界壽。解云。既將壽釋命。故知命即壽。此復未了。何法名壽。謂有別法。能持暖與識。說名為壽。
從此第六。明四相。于中有二。一正明四相。二釋難。就第一明四相中。一明本相。二明隨相。且初明本相者。論云。已辨命根。四相者何。頌曰。
相謂諸有為 生住異滅性
釋曰。上句標章。下句出體。相者能相也。謂諸有為者。所相法也。諸有為者。謂五蘊法因緣造作。故名之為。色心等法。從因緣生。有彼為故。名為有為。相是標相。謂相法體。令是有為。故論云。由此四種是有為相。法若有此。應是有為。與此相違。是無為法。解云。正釋相義 生住異滅性者。出體也。此中於法。能起名生。能安名住。能衰名異。能壞名滅。性者體義
【現代漢語翻譯】 現代漢語譯本：云。他心智（他人的心智）。雖然知道心所（與心相應之法），然而修習加行（為達到某種目的而進行的準備性修行）。但因為想要了解他人的心，所以從加行（準備性修行）的角度，稱之為他心智。然而這兩種禪定，以二十二種事物為本體。因為在修習禪定之前，有二十一種心所（與心相應之法）以及一個心王（心識的主體）。這二十一種心所，指的是大地法十種，大善地法十種，以及欣（喜悅）或厭（厭惡）隨一。爲了滅除這些，有二十二種不相應行法（既非色法也非心法的存在形式），替代處所，名為無想等。因此，隨著滅除如此數量的心和心所法，就成爲了禪定的本體。
從這篇大文的第五部分開始，闡明命根（維持生命的能力）。論中說：『已經辨析了兩種禪定，那麼命根是什麼呢？』頌文說：
『命根的本體就是壽命，能夠維持暖（體溫）和識（意識）。』
解釋說：上句解釋名稱，下句用作用來證明。論中說：『命的本體就是壽命。』所以《對法論》說：『什麼是命根？指的是三界的壽命。』解釋說：既然用壽命來解釋命，因此知道命就是壽命。但這仍然不清楚，什麼法叫做壽命？指的是有一種特別的法，能夠維持暖（體溫）和識（意識），這就被稱為壽命。
從這篇大文的第六部分開始，闡明四相（有為法的四種特性）。其中分為兩部分：一是正面闡明四相，二是解釋疑問。在第一部分闡明四相中，又分為兩部分：一是闡明本相，二是闡明隨相。首先闡明本相，論中說：『已經辨析了命根，那麼四相是什麼呢？』頌文說：
『相指的是所有有為法（因緣和合而成的法），即生、住、異、滅的性質。』
解釋說：上句標明綱要，下句說明本體。相，指的是能相（能標示事物的性質）。所謂諸有為，指的是所相法（被標示的事物）。諸有為，指的是五蘊法（色、受、想、行、識），由因緣造作而成，所以稱為有為。色、心等法，從因緣而生，因為有這些因緣的作用，所以稱為有為。相是標示事物的性質，指的是相法的本體，使事物成為有為法。所以論中說：『由於這四種相，才是有為相。』如果法具有這四種相，就應該是有為法。與此相反，就是無為法。解釋說：這是正式解釋相的含義。生、住、異、滅的性質，是說明本體。其中，對於法，能夠產生叫做生，能夠安住叫做住，能夠衰退叫做異，能夠壞滅叫做滅。性，指的是本體的意義。
【English Translation】 English version: Cloud. Other's mind intellect (the intellect of others' minds). Although knowing the mental concomitants (dharmas that arise in association with the mind), yet practicing the preparatory practices (preparatory practices undertaken to achieve a certain goal). But because wanting to understand the minds of others, therefore, from the perspective of preparatory practices, it is called other's mind intellect. However, these two samadhis (states of meditative concentration) have twenty-two things as their substance. Because before practicing samadhi, there are twenty-one mental concomitants (dharmas that arise in association with the mind) and one mind-king (the subject of consciousness). These twenty-one mental concomitants refer to the ten universal mental factors, the ten wholesome mental factors, and either joy or aversion. In order to extinguish these, there are twenty-two non-associated formations (forms of existence that are neither material nor mental), replacing the place, called non-perception, etc. Therefore, as the mind and mental concomitants of such quantity are extinguished, it becomes the substance of samadhi.
From the fifth part of this great text, it clarifies the life faculty (the ability to maintain life). The treatise says: 'Having distinguished the two samadhis, then what is the life faculty?' The verse says:
'The substance of the life faculty is life, which can maintain warmth and consciousness.'
The explanation says: The first sentence explains the name, and the second sentence uses the function to prove it. The treatise says: 'The substance of life is life.' Therefore, the Abhidharma says: 'What is the life faculty? It refers to the lifespan of the three realms.' The explanation says: Since life is used to explain life, therefore it is known that life is life. But this is still not clear, what dharma is called life? It refers to a special dharma that can maintain warmth and consciousness, which is called life.
From the sixth part of this great text, it clarifies the four characteristics (the four characteristics of conditioned dharmas). It is divided into two parts: one is to clarify the four characteristics directly, and the other is to explain the doubts. In the first part, clarifying the four characteristics, it is divided into two parts: one is to clarify the intrinsic characteristics, and the other is to clarify the secondary characteristics. First, clarifying the intrinsic characteristics, the treatise says: 'Having distinguished the life faculty, then what are the four characteristics?' The verse says:
'Characteristics refer to all conditioned dharmas (dharmas that are formed by causes and conditions), namely the nature of arising, abiding, changing, and ceasing.'
The explanation says: The first sentence marks the outline, and the second sentence explains the substance. Characteristic refers to the ability to characterize (the nature that can mark things). The so-called conditioned dharmas refer to the characterized dharmas (the things that are marked). Conditioned dharmas refer to the five aggregates (form, feeling, perception, mental formations, and consciousness), which are made by causes and conditions, so they are called conditioned. Form, mind, and other dharmas arise from causes and conditions, and because of the function of these causes and conditions, they are called conditioned. Characteristic is to mark the nature of things, referring to the substance of the characteristic dharma, making things become conditioned dharmas. Therefore, the treatise says: 'Because of these four characteristics, they are conditioned characteristics.' If a dharma has these four characteristics, it should be a conditioned dharma. The opposite of this is unconditioned dharma. The explanation says: This is the formal explanation of the meaning of characteristics. The nature of arising, abiding, changing, and ceasing is to explain the substance. Among them, for a dharma, being able to arise is called arising, being able to abide is called abiding, being able to change is called changing, and being able to cease is called ceasing. Nature refers to the meaning of substance.
。謂薩婆多宗。四相有實故也。論云。豈不經說有三有為之有為相。解云。此引經為難也。經說三相。論今說四。豈不相違。有三者能相也。有為者所相法也之者顯依主釋。重言有為者。令知此相。表示法體。成有為故。此三相者。有為之相。於此經中。應說有四。解云。於此經中。理應說四也 不說者何(徴也) 所謂住相然經說住異。是此異別名。如生名起。滅名為盡。如是應知。異名住異。解云。有三師釋經。此一師釋也。經不說住說三相。一起。二住異。三盡。然經說住異相。是此論說。異相別名。謂依住辨異。故所以異。名住異也。如起者。生之別名。如盡相滅之別名。故知異相是住異之別名也。若法令行三世遷流。此經說為有為之相。令諸有情生厭畏故。謂彼諸行。生力所遷。令從未來流入現在。異及滅相。力所遷迫。令從現在。流入過去。令其衰異。及壞滅故 住于彼行。攝受安樂。常樂與彼不相舍離。故不立在有為相中。解云。是第一師釋經意也。三相遷行。故經說之。住樂安立故經不說也。又無為法。有自相住。住相濫彼。故經不說也 注曰。此第二師釋經也。無為湛然是自相住也。有謂此經說。住與異總合為一。名住異相。注曰。此第三師說也。經說住異。兩相合說。不同初師。唯是異相。何用
【現代漢語翻譯】 現代漢語譯本： 這是針對薩婆多宗（Sarvastivada，一切有部）的觀點。他們認為四相（四種有為相）是真實存在的。論中說：『經典中不是說了有三種有為之有為相嗎？』解釋說：『這是引用經典來提出疑問。』經典中說了三種相，而論中現在說了四種，這難道不是相互矛盾嗎？『有三』指的是能相（能生的相），『有為』指的是所相法（被生之法），『之』字在這裡顯示的是依主釋（一種梵文複合詞的解釋方法）。重複說『有為』，是爲了讓人知道這些相表示的是法的本體，因為它們成就了有為法。這三種相是有為法的相，在這部經典中，理應說四種相。解釋說：『在這部經典中，理應說四種相。』 為什麼不說呢？（這是提問）所謂住相（sthiti-lakṣaṇa，住的相），然而經典中說的是住異（sthiti-anyathātva，住的變異），這是異相（anyathātva-lakṣaṇa，變異的相）的另一個名稱，就像生（jāti，生）也叫起（utpāda，生起），滅（vyaya，滅）也叫盡（nirodha，消盡）。應該這樣理解，異名住異。解釋說：『有三位論師解釋這部經典，這是其中一位論師的解釋。』經典中不說住相，而說三種相：一生起、二住異、三消盡。然而經典中所說的住異相，就是這部論中所說的異相的另一個名稱。意思是依據住來辨別異，所以稱為異。所以異，就是住異。就像『起』是『生』的另一個名稱，『盡相』是『滅』的另一個名稱。因此可知，異相就是住異的另一個名稱。如果法令諸法在三世（過去、現在、未來）中遷流，這部經典就說這是有為之相，爲了讓眾生生起厭惡和畏懼。意思是那些諸行（saṃskāra，行），被生起的力量所牽引，從未來流入現在；異相和滅相，被力量所逼迫，從現在流入過去，使它們衰敗變異，以及壞滅。 『住』在於那些行中，攝受安樂，恒常喜樂，與它們不相舍離，所以不住立在有為相中。解釋說：『這是第一位論師解釋經典的含義。』因為三相遷流執行，所以經典說了它們。因為住是安樂的安立，所以經典沒有說它。而且無為法（asaṃskṛta，無為）有自相住（svalakṣaṇa-sthiti，自性住），住相容易與它混淆，所以經典沒有說它。』註釋說：『這是第二位論師解釋經典。』無為法湛然不動，是自相住。有人認為這部經典所說的住與異，總合為一，名為住異相。註釋說：『這是第三位論師的說法。』經典說住異，是兩相合說，不同於第一位論師，認為只有異相。何必呢？
【English Translation】 English version: This is regarding the view of the Sarvastivada (the 'All Exists' school). They believe that the four lakṣaṇas (characteristics of conditioned existence) are real. The treatise says: 'Doesn't the sūtra say that there are three lakṣaṇas of the conditioned?' The explanation says: 'This is quoting the sūtra to raise a question.' The sūtra speaks of three lakṣaṇas, while the treatise now speaks of four. Isn't this contradictory? 'Three' refers to the nimitta-lakṣaṇa (productive characteristic), 'conditioned' refers to the lakṣya-dharma (the dharma characterized), and 'of' here indicates a tatpuruṣa compound (a type of Sanskrit compound). Repeating 'conditioned' is to let people know that these lakṣaṇas represent the essence of the dharma, because they accomplish conditioned dharmas. These three lakṣaṇas are the lakṣaṇas of conditioned existence; in this sūtra, four lakṣaṇas should logically be spoken of. The explanation says: 'In this sūtra, four lakṣaṇas should logically be spoken of.' Why are they not spoken of? (This is a question.) So-called sthiti-lakṣaṇa (characteristic of duration), but the sūtra speaks of sthiti-anyathātva (change in duration), which is another name for anyathātva-lakṣaṇa (characteristic of change), just as jāti (birth) is also called utpāda (arising), and vyaya (decay) is also called nirodha (cessation). It should be understood in this way: anyathātva is another name for sthiti-anyathātva. The explanation says: 'There are three ācāryas who explain this sūtra; this is the explanation of one of them.' The sūtra does not speak of sthiti-lakṣaṇa, but speaks of three lakṣaṇas: first, arising; second, change in duration; and third, cessation. However, the sthiti-anyathātva spoken of in the sūtra is another name for the anyathātva-lakṣaṇa spoken of in this treatise. It means that change is distinguished based on duration, so it is called change. Therefore, change is change in duration. Just as 'arising' is another name for 'birth', and 'characteristic of cessation' is another name for 'decay'. Therefore, it can be known that anyathātva-lakṣaṇa is another name for sthiti-anyathātva. If the dharma causes phenomena to flow and change through the three times (past, present, and future), this sūtra says that this is the characteristic of conditioned existence, in order to make sentient beings generate aversion and fear. It means that those saṃskāras (formations), driven by the power of arising, flow from the future into the present; the characteristics of change and decay, compelled by power, flow from the present into the past, causing them to decline and change, as well as to decay and perish. 'Duration' is in those saṃskāras, embracing bliss, constantly joyful, and not separating from them, so it is not established in the characteristics of conditioned existence. The explanation says: 'This is the meaning of the first ācārya's explanation of the sūtra.' Because the three lakṣaṇas flow and move, the sūtra speaks of them. Because duration is the establishment of bliss, the sūtra does not speak of it. Moreover, asaṃskṛta (the unconditioned) has svalakṣaṇa-sthiti (self-characteristic duration), and the characteristic of duration is easily confused with it, so the sūtra does not speak of it.' The commentary says: 'This is the second ācārya's explanation of the sūtra.' The unconditioned is still and unmoving, and is self-characteristic duration. Some believe that the duration and change spoken of in this sūtra are combined into one, called the characteristic of change in duration. The commentary says: 'This is the third ācārya's explanation.' The sūtra speaks of change in duration, which is a combination of two lakṣaṇas, unlike the first ācārya, who believes that there is only the characteristic of change. Why bother?
如是總合說為(問也)。住是有情所愛著處。為令厭舍。與異合說。如示黑耳與吉祥俱。是故定有四有為相(答也)。吉祥黑耳。姊妹二人。恒相隨逐。姊名吉祥。所至之處。為吉祥事。妹名黑耳。由耳黑故。故以名焉。所至之處。能為衰損。愚人貪愛吉祥。智者為令厭舍。先示黑耳。住喻吉祥。異喻黑耳。欲令厭住。與異合說也。
從此第二。明隨相。論云。此生等相。既是有為。應更別有生等四相(問也) 若更別有應致無窮。彼復有餘生等相故也(難也) 相是有為。別有四相。相上有相。成無窮失耳。應言更有。然非無窮(雙答也) 所以者何(徴也) 頌曰。
此有生生等 於八一有能
釋曰。上句答問。下句答難。此者此前四本相也。生生等者。四小相也 謂前四相。有生生等四種隨相。故成有為。論云。諸行有為。由四本相。本相有為。由四隨相。解云。諸行成有為。由四本相相。本相成有為。由四隨相相。生生等者。等取住住異異滅滅此有三名。一名生生等。上生字是小生。下生字是大生。從小生生大生故。名生生小相中住。住本相住。名為住住。小相中異。異本相異。名為異異。小相中滅。滅本相滅。名為滅滅。如生生釋之。二名隨相。隨本相故。三名小相。相一法故。本相亦
【現代漢語翻譯】 現代漢語譯本： 『如是總合說為』（問）。執著是有情眾生所愛戀的地方。爲了使他們厭棄捨離，所以將『異』與『住』合在一起說。就像展示黑耳（象徵衰敗）與吉祥（象徵美好）一同出現一樣。因此，可以確定有四種有為相（答）。吉祥和黑耳是姐妹兩人，總是形影不離。姐姐名叫吉祥，她所到的地方，都會帶來吉祥的事情。妹妹名叫黑耳，因為耳朵是黑色的，所以這樣稱呼她。她所到的地方，都會帶來衰敗和損失。愚笨的人貪戀吉祥，聰明的人爲了使他們厭棄執著，先展示黑耳。『住』比喻吉祥，『異』比喻黑耳。想要使人厭棄『住』，所以將『異』與『住』合在一起說。
從此第二部分，闡明隨相。論中說：『這生等相，既然是有為法，應該另外有生等四相』（問）。『如果另外有，應該導致無窮無盡，因為它們又會有其他的生等相』（難）。相是有為法，如果另外有四相，相上又有相，就會造成無窮的過失。應該說還有，但不是無窮無盡（雙答）。為什麼呢？（征問）頌說：
『此有生生等，於八一有能。』
解釋說：上句回答提問，下句回答詰難。『此』指的是前面的四種本相。『生生等』指的是四種小相。也就是說，前面的四相，有生生等四種隨相，所以成為有為法。論中說：『諸行是有為法，由四本相所致；本相是有為法，由四隨相所致。』解釋說：諸行成為有為法，由四本相的相所致；本相成為有為法，由四隨相的相所致。『生生等』，『等』字包括住住、異異、滅滅這三種。這有三個名稱：一名生生等，上面的『生』字是小生，下面的『生』字是大生，從小生生出大生，所以名叫生生。小相中的『住』，依附於本相的『住』，名叫住住。小相中的『異』，依附於本相的『異』，名叫異異。小相中的『滅』，依附於本相的『滅』，名叫滅滅。就像解釋『生生』一樣。二名隨相，因為隨順本相的緣故。三名小相，因為相是一個法的緣故。本相也是
【English Translation】 English version: 'Such is the comprehensive explanation' (question). Attachment is the place cherished by sentient beings. To cause them to厭舍(yan she,厭棄捨離, detest and abandon), 'difference' is spoken of together with 'abiding'. It is like showing 黑耳(Hei Er, Black Ear, symbolizing decline) together with 吉祥(Ji Xiang, Auspiciousness, symbolizing good fortune). Therefore, it can be determined that there are four conditioned characteristics (answer). 吉祥(Ji Xiang, Auspiciousness) and 黑耳(Hei Er, Black Ear) are two sisters who always follow each other closely. The elder sister is named 吉祥(Ji Xiang, Auspiciousness), and wherever she goes, she brings auspicious things. The younger sister is named 黑耳(Hei Er, Black Ear), because her ears are black, hence the name. Wherever she goes, she brings decline and loss. Foolish people are greedy for 吉祥(Ji Xiang, Auspiciousness), while wise people, in order to make them厭舍(yan she, detest and abandon) attachment, first show 黑耳(Hei Er, Black Ear). 'Abiding' is a metaphor for 吉祥(Ji Xiang, Auspiciousness), and 'difference' is a metaphor for 黑耳(Hei Er, Black Ear). Wanting to make people厭(yan, detest) 'abiding', 'difference' is spoken of together with 'abiding'.
From this second part, the accompanying characteristics are clarified. The treatise says: 'These characteristics of arising, etc., since they are conditioned dharmas, there should be other four characteristics of arising, etc.' (question). 'If there are others, it should lead to endlessness, because they would have other characteristics of arising, etc.' (objection). Characteristics are conditioned dharmas, if there are other four characteristics, and characteristics upon characteristics, it would create an infinite fault. It should be said that there are more, but not endless (double answer). Why is that? (inquiry) The verse says:
'This has arising-arising, etc., in eight one has ability.'
Explanation: The first sentence answers the question, and the second sentence answers the objection. 'This' refers to the previous four fundamental characteristics. 'Arising-arising, etc.' refers to the four minor characteristics. That is to say, the previous four characteristics have four kinds of accompanying characteristics such as arising-arising, so they become conditioned dharmas. The treatise says: 'The 行(xing, activities, processes) are conditioned dharmas, caused by the four fundamental characteristics; the fundamental characteristics are conditioned dharmas, caused by the four accompanying characteristics.' Explanation: The 行(xing, activities, processes) become conditioned dharmas, caused by the characteristics of the four fundamental characteristics; the fundamental characteristics become conditioned dharmas, caused by the characteristics of the four accompanying characteristics. 'Arising-arising, etc.', 'etc.' includes abiding-abiding, difference-difference, cessation-cessation. These have three names: one name is arising-arising, the upper 'arising' is minor arising, the lower 'arising' is major arising, from minor arising arising major arising, so it is called arising-arising. 'Abiding' in the minor characteristic, relying on the 'abiding' of the fundamental characteristic, is called abiding-abiding. 'Difference' in the minor characteristic, relying on the 'difference' of the fundamental characteristic, is called difference-difference. 'Cessation' in the minor characteristic, relying on the 'cessation' of the fundamental characteristic, is called cessation-cessation. It is like explaining 'arising-arising'. The second name is accompanying characteristic, because it follows the fundamental characteristic. The third name is minor characteristic, because the characteristics are one dharma. The fundamental characteristics are also
有三名。一名本相。相本法故。二名大相。相八法故。三名生等。生八法故。不同小生唯生於生。故但名生。住等亦爾 於八一有能者。通無窮難也。豈不本相如所相法。一一應有四種隨相。此復各四展轉無窮。為通此難。故有斯頌。四種本相。於八有能四種隨相。於一有能功能別故。無無窮失。且如生相生色法時。九法俱起。一是本法。謂色自體。此上必有四本四隨。故成九法。於九法內。生不能自生。生除自體。能生餘八。本相中住。不能自住。住餘八法。本相中異不能自異。異餘八法。本相中滅不能自滅。滅餘八法 故四本相。於八法中。有功能也。於九法中。生不自生。是生生生。住不自住。住住來住。異不自異。由異異異。滅不自滅。由滅滅滅。故四隨相。於一法中。有功能也。由此道理。無無窮失。故論云。是故生等。相復有相。隨相唯四。無無窮失。又經云。有三有為之有為相。論云。然經重說有為言者。令知此相表是有為。勿謂此相表有為有。如居白鷺表水非無。亦勿謂表有為善惡。如童女相表善非善。解云。遙見白鷺。表知有水。如童女有好相。表生善子。有惡相表生惡子。今此四相。唯表有為。是有為法。不表有為是有義故。不同白鷺表有義也。又此四相。不表有為善惡性故。不同童女表善非善
【現代漢語翻譯】 現代漢語譯本 有三種相（laksana）。第一種稱為本相（prakrti-laksana），因為相（laksana）是法的根本。第二種稱為大相（maha-laksana），因為相與八種法相關聯。第三種稱為生等（jatyadi），因為生（jati）與八種法相關聯。這不同於只產生於生的微小生（alpa-jati），因此只稱為生。住（sthiti）等也是如此。在八種法中，有一種能力。貫通無窮是困難的。難道本相不像所相的法一樣，每一種都應該有四種隨相（anulaksana）嗎？這些又各自有四種，這樣擴充套件下去豈不是無窮無盡？爲了解決這個難題，所以有了這首偈頌：四種本相，對於八種法有能力；四種隨相，對於一種法有能力。因為功能不同，所以沒有無窮的過失。例如，生相（jati-laksana）產生色法（rupa-dharma）時，九種法同時生起。一是本法，即色法自體。在此之上必定有四種本相和四種隨相，所以形成九種法。在這九種法中，生不能自己產生自己。生除了自體之外，能產生其餘八種。本相中的住（sthiti），不能自己安住，它安住于其餘八種法。本相中的異（anyathatva），不能自己變異，它變異其餘八種法。本相中的滅（vyaya），不能自己滅亡，它滅亡其餘八種法。所以四種本相，對於八種法來說，是有功能的。在九種法中，生不是自己生，而是生生生。住不是自己住，而是住住來住。異不是自己異，而是異異異。滅不是自己滅，而是滅滅滅。所以四種隨相，對於一種法來說，是有功能的。由於這個道理，沒有無窮的過失。所以論中說：『因此，生等相（jatyadi-laksana）復有相（laksana），隨相只有四種，沒有無窮的過失。』 又經中說：『有三種有為（samskrta）的有為相（samskrta-laksana）。』論中說：『然而經中重複說有為這個詞，是爲了讓人知道這些相（laksana）表明是有為法，不要認為這些相表明有為是有。』就像白鷺棲息表明有水，並非沒有水。也不要認為表明有為是善惡，就像童女的相表明善非善。解釋說：遙遠地看見白鷺，表明知道有水。就像童女有好相，表明會生善子；有惡相，表明會生惡子。現在這四種相，只表明是有為，是有為法，不表明有為是有意義的，所以不同於白鷺表明有意義。又這四種相，不表明有為是善惡的性質，所以不同於童女表明善非善。
【English Translation】 English version There are three laksanas (characteristics). The first is called Prakrti-laksana (essential characteristic), because the laksana is the root of dharma. The second is called Maha-laksana (great characteristic), because the laksana is associated with eight dharmas. The third is called Jatyadi (birth etc.), because jati (birth) is associated with eight dharmas. This is different from Alpa-jati (small birth) which only arises from birth, therefore it is only called birth. Sthiti (duration) etc. are also like this. Among the eight dharmas, there is one ability. Comprehending infinity is difficult. Shouldn't the Prakrti-laksana, like the dharmas it characterizes, each have four Anulaksanas (secondary characteristics)? And if these each have four, wouldn't this expansion be endless? To resolve this difficulty, there is this verse: The four Prakrti-laksanas have the ability for eight dharmas; the four Anulaksanas have the ability for one dharma. Because the functions are different, there is no fault of infinity. For example, when the Jati-laksana (birth characteristic) produces Rupa-dharma (form dharma), nine dharmas arise simultaneously. One is the essential dharma, which is the self-nature of Rupa. Above this, there must be four Prakrti and four Anulaksanas, thus forming nine dharmas. Among these nine dharmas, birth cannot produce itself. Except for itself, birth can produce the other eight. Sthiti (duration) in Prakrti-laksana cannot abide by itself; it abides in the other eight dharmas. Anyathatva (difference) in Prakrti-laksana cannot differentiate itself; it differentiates the other eight dharmas. Vyaya (decay) in Prakrti-laksana cannot decay itself; it decays the other eight dharmas. Therefore, the four Prakrti-laksanas have the ability for eight dharmas. Among the nine dharmas, birth is not self-born, but birth-birth-birth. Duration is not self-abiding, but duration-duration-duration. Difference is not self-differentiating, but difference-difference-difference. Decay is not self-decaying, but decay-decay-decay. Therefore, the four Anulaksanas have the ability for one dharma. Because of this principle, there is no fault of infinity. Therefore, the treatise says: 'Therefore, the Jatyadi-laksana (birth etc. characteristic) again has laksana, and the Anulaksanas are only four, without the fault of infinity.' Moreover, the sutra says: 'There are three Samskrta (conditioned) Samskrta-laksanas (conditioned characteristics).' The treatise says: 'However, the sutra repeats the word Samskrta to let people know that these laksanas indicate conditioned dharmas, and do not think that these laksanas indicate that conditioned is being.' Just as the egret resting indicates there is water, not that there is no water. Also, do not think that it indicates that conditioned is good or evil, just as the appearance of a young girl indicates good or not good. The explanation says: Seeing an egret from afar indicates knowing there is water. Just as a young girl with a good appearance indicates she will give birth to a good child; having a bad appearance indicates she will give birth to a bad child. Now these four laksanas only indicate conditioned, are conditioned dharmas, and do not indicate that conditioned has meaning, so it is different from the egret indicating meaning. Moreover, these four laksanas do not indicate that conditioned is of a good or evil nature, so it is different from the young girl indicating good or not good.
。
從此第二。釋難。依經部宗。四相是假。不許有宗未來有體。實有生相。故論云。若生在未來。生所生法。未來一切法。何不頓生。頌曰。
生能生所生 非離因緣合
釋曰。此兩句。答經部宗難也。因者六因。緣者謂四緣。論云。非離所餘因緣和合。唯生相力。能生所生。故諸未來。非皆頓起。
從此大文第七。明名身等。論云。如是已辨諸有為相。名身等類。其義云何。頌曰。
名身等所謂 想章字總說
釋曰。名身等者。標章也。所謂下正釋也。等者等取句身文身也 想章字總說者。釋上也。以想釋名。以章釋句。以字釋文。以總說釋身也 論云名謂作想。解云。想者取像。或契約義。若取像名想。想是心所。如說色名。能生色想。因名生想。名為作想。若契約義。想即是名。謂諸賢聖。共為契約。立色等名。名即是想。由此名想。能有詮表故名作想。梵云那(上聲)磨。唐翻為名。是隨義。歸義。赴義。謂隨音聲。歸赴于境。呼召色等。名能詮義 論云。句者謂章。詮義究竟。如說諸行無常等章。或能辨了業用德時相應差別。此章稱句。解云。且如一色。有所見業。能發識用。青黃等德。過未等時。與四相合名為相應。不相應者。名曰差別。謂能辨色是所見等。此
【現代漢語翻譯】 現代漢語譯本：
從此是第二部分，解釋疑問。依據經部宗的觀點，四相（生、住、異、滅）是假立的，不承認有實體存在的未來之法。他們認為生相是真實存在的。所以論中說，如果生相存在於未來，那麼生相所產生的法，以及未來的一切法，為什麼不一下子全部產生呢？頌文說：
生能生所生 非離因緣合
解釋：這兩句是回答經部宗的疑問。因指的是六因，緣指的是四緣。論中說，不是離開其餘的因緣和合，僅僅依靠生相的力量就能產生所生之法。所以，未來的諸法，不是一下子全部產生。
從此是大的科判中的第七部分，闡明名身等（nāma-kāya）的含義。論中說，像這樣已經辨明了諸有為相，那麼名身等（nāma-kāya）的類別，它們的含義是什麼呢？頌文說：
名身等所謂 想章字總說
解釋：名身等（nāma-kāya）指的是標幟。所謂以下是正式的解釋。等字包括句身和文身。『想章字總說』是解釋上面的內容。用想（saṃjñā）來解釋名（nāma），用章來解釋句，用字來解釋文，用總說來解釋身。論中說，名指的是作想。解釋說，想指的是取像，或者說是契約的含義。如果取像叫做想，想是心所法。比如說到『色名』，能產生對色的想法，因為名而產生想法，所以名是作想。如果是契約的含義，想就是名，指的是諸位賢聖，共同約定，設立色等名稱，名就是想。因此，名想能夠有詮釋表達的作用，所以叫做作想。梵語叫做那磨（nāma），唐朝翻譯為名，是隨義、歸義、赴義的意思，指的是隨著音聲，歸向于境，呼喚色等，名能夠詮釋意義。論中說，句指的是章，詮釋意義究竟。比如說到『諸行無常』等章，或者能夠辨別業用、功德、時間相應的差別。這樣的章叫做句。解釋說，比如一個色法，有所見的業，能夠引發識的作用，青黃等的功德，過去未來等的時間，與四相（生、住、異、滅）結合叫做相應。不相應的，叫做差別。指的是能夠辨別色是所見等等。
【English Translation】 English version:
From here is the second part, explaining the difficulties. According to the Sautrāntika school, the four characteristics (birth, duration, decay, and death) are conceptual constructs, and they do not accept that future dharmas exist as real entities. They believe that the characteristic of birth is real. Therefore, the treatise says, 'If birth exists in the future, then why don't the dharmas produced by birth, and all future dharmas, arise all at once?' The verse says:
Birth can produce what is born, not apart from the combination of causes and conditions.
Explanation: These two lines answer the question of the Sautrāntika school. 'Cause' refers to the six causes, and 'condition' refers to the four conditions. The treatise says, 'It is not apart from the combination of other causes and conditions that the power of the birth characteristic alone can produce what is born. Therefore, not all future dharmas arise all at once.'
From here is the seventh part of the major division, clarifying the meaning of nāma-kāya (name-body) etc. The treatise says, 'Having thus distinguished the characteristics of conditioned phenomena, what is the meaning of the categories of nāma-kāya (name-body) etc.?' The verse says:
Nāma-kāya (name-body) etc. are what are called conception, chapter, and letter, generally speaking.
Explanation: 'Nāma-kāya (name-body) etc.' refers to the mark. 'What is called' below is the formal explanation. 'Etc.' includes sentence-body and word-body. 'Conception, chapter, and letter, generally speaking' explains the above content. 'Conception' (saṃjñā) is used to explain 'name' (nāma), 'chapter' is used to explain 'sentence', 'letter' is used to explain 'word', and 'general speaking' is used to explain 'body'. The treatise says, 'Name refers to conception.' The explanation says, 'Conception refers to taking an image, or the meaning of a contract. If taking an image is called conception, conception is a mental factor. For example, when speaking of 'name of color', it can produce the idea of color, because of the name, the idea arises, so name is conception. If it is the meaning of a contract, conception is name, referring to the sages who jointly agree to establish names such as color, name is conception. Therefore, name-conception can have the function of interpretation and expression, so it is called conception. In Sanskrit, it is called nāma, translated as name in the Tang Dynasty, meaning following the meaning, returning to the meaning, going to the meaning, referring to following the sound, returning to the object, calling color etc., name can interpret the meaning.' The treatise says, 'Sentence refers to chapter, interpreting the meaning completely. For example, when speaking of 'all conditioned things are impermanent' etc., or it can distinguish the corresponding differences of karma, qualities, and time. Such a chapter is called a sentence.' The explanation says, 'For example, a color, has the karma of being seen, can trigger the function of consciousness, qualities such as blue and yellow, time such as past and future, combined with the four characteristics (birth, duration, decay, and death) is called corresponding. What is not corresponding is called difference. It refers to being able to distinguish that color is what is seen, etc.'
章稱句也。梵云缽陀。義翻為句。正翻為跡。謂如象身有四足跡。且如一頌。總四句成。故今就義翻之為句。梵云縛迦。此翻為章。章者。詮義究竟故。以章釋句 文者。謂字。如說惡阿壹伊等字 是不相應行中字。不同此方黑書之字。梵云便膳那。唐云文是能彰顯義。近顯名句。遠顯于義。西國風俗。呼扇鹽酢。亦名便膳那。亦是能顯義。扇能顯風。鹽酢能顯食中味也。故舊譯為味翻之謬矣 身者聚集義。總說者。合集義 謂合集總說二三等名。為聚集故。故以總說釋身義也。論云。言總說者。是合集義。于合集義中。說嗢遮界故。解云。西方聲明。造字有字界字緣。界是本義。以字緣助成種種義。且嗢遮是字界。本造字家。于合集義中。立嗢遮字界。后以字緣。助嗢遮界。轉成三木訖底。唐言總說。既知總說之義。起自嗢遮。嗢遮是合集義。明知總說亦是合集。此文言于合集義。說嗢遮界。以證總說。是合集義。既以總說釋身。故知多名合集為名身等也。然一名是名非名身。二名名身。如說色聲。三名已去名多名身。如說色聲香等者。有三名也。一句是句。非句身。兩句是句。亦句身。三句已去。名多句身也。如說諸行無常。一切法無我。涅槃寂滅此皆有三句。名多句身也。一字是文。非文身。二字亦文。亦文身
【現代漢語翻譯】 現代漢語譯本： 章被稱為句（梵文：缽陀（Bata），意為句，正譯為跡，如同大象的身體有四足的痕跡。例如一首偈頌，總共由四句組成。所以現在按照意義翻譯為句。梵文：縛迦（Vaga），這裡翻譯為章。章，是說詮釋意義究竟的意思。所以用章來解釋句。文，指的是字。例如說『惡』、『阿』、『壹』、『伊』等字。這些是不相應行中的字，不同於我們這裡的黑書的字。梵文：便膳那（Bian Shan Na），唐朝話叫做文，是能夠彰顯意義的。近處彰顯名句，遠處彰顯意義。西國的風俗，稱呼扇子、鹽、醋，也叫做便膳那，也是能夠彰顯意義的。扇子能夠彰顯風，鹽、醋能夠彰顯食物中的味道。所以舊的翻譯為『味』是錯誤的。身，是聚集的意思。總說，是合集的意思。指的是合集總說二三等名，成為聚集。所以用總說來解釋身的意義。論中說：『言總說，是合集義。在合集義中，說嗢遮界（Udzha Jie）』。解釋說：西方的聲明學，創造字有字界、字緣。界是本義，用字緣來幫助成就種種意義。而且嗢遮是字界，最初創造字的人，在合集義中，立嗢遮字界，後來用字緣，幫助嗢遮界，轉成三木訖底（San Mu Qi Di），唐朝話叫做總說。既然知道總說的意義，起源於嗢遮，嗢遮是合集義，明確知道總說也是合集。這段文字說在合集義中，說嗢遮界，來證明總說是合集義。既然用總說來解釋身，所以知道多個名合集為名身等。然而一個名是名，不是名身。兩個名是名身，例如說色、聲。三個名以上是多名身，例如說色、聲、香等，有三個名。一句是句，不是句身。兩句是句，也是句身。三句以上，叫做多句身。例如說諸行無常，一切法無我，涅槃寂滅，這些都有三句，叫做多句身。一個字是文，不是文身。兩個字也是文，也是文身。
【English Translation】 English version: A 'chapter' is also called a 'sentence'. In Sanskrit, it's 'Bata' (缽陀), which means 'sentence', but literally translates to 'trace', like the footprints of an elephant. For example, a verse (頌) is composed of four lines (句). So, we translate it as 'sentence' according to its meaning. In Sanskrit, it's 'Vaga' (縛迦), which is translated here as 'chapter'. 'Chapter' means the complete explanation of a meaning. So, we use 'chapter' to explain 'sentence'. 'Wen' (文) refers to 'words' (字), like saying the words 'e' (惡), 'a' (阿), 'yi' (壹), 'i' (伊), etc. These are words from 'non-corresponding activities' (不相應行), different from the black characters we use here. In Sanskrit, it's 'Bian Shan Na' (便膳那), which in the Tang Dynasty is called 'Wen', meaning it can manifest meaning. It manifests phrases nearby, and meaning far away. In the customs of the Western countries, calling fans, salt, and vinegar 'Bian Shan Na' is also something that can manifest meaning. Fans can manifest wind, and salt and vinegar can manifest the taste in food. So, the old translation as 'taste' is wrong. 'Shen' (身) means 'gathering'. 'Zong Shuo' (總說) means 'collecting together'. It refers to collecting together two or three names, etc., to become a gathering. So, we use 'Zong Shuo' to explain the meaning of 'Shen'. The treatise says: 'Saying 'Zong Shuo' is the meaning of collecting together. Within the meaning of collecting together, we say 'Udzha Jie' (嗢遮界)'. The explanation says: In Western linguistics, creating words has 'word boundaries' (字界) and 'word relationships' (字緣). 'Jie' is the original meaning, and 'word relationships' help to achieve various meanings. Moreover, 'Udzha' is a 'word boundary'. The original word creators, within the meaning of collecting together, established the 'Udzha word boundary'. Later, they used 'word relationships' to help the 'Udzha boundary' transform into 'San Mu Qi Di' (三木訖底), which in the Tang Dynasty is called 'Zong Shuo'. Since we know the meaning of 'Zong Shuo' originates from 'Udzha', and 'Udzha' is the meaning of collecting together, it is clear that 'Zong Shuo' is also collecting together. This text says that within the meaning of collecting together, we say 'Udzha boundary' to prove that 'Zong Shuo' is the meaning of collecting together. Since we use 'Zong Shuo' to explain 'Shen', we know that multiple names collected together are called 'name-body' (名身), etc. However, one name is a name, not a 'name-body'. Two names are a 'name-body', like saying 'form' (色) and 'sound' (聲). Three or more names are a 'multiple-name-body', like saying 'form', 'sound', 'smell' (香), etc., which have three names. One sentence is a sentence, not a 'sentence-body'. Two sentences are a sentence, and also a 'sentence-body'. Three or more sentences are called a 'multiple-sentence-body'. For example, saying 'all conditioned things are impermanent' (諸行無常), 'all dharmas are without self' (一切法無我), 'Nirvana is quiescent' (涅槃寂滅), these all have three sentences, called a 'multiple-sentence-body'. One word is a 'text' (文), not a 'text-body'. Two words are also a 'text', and also a 'text-body'.
。三字已去。名多文身。如迦佉伽等。有三字。得名多文身也。論云。且如古者。於九義中。共立一瞿聲。為能詮定量故。有頌曰。
方獸地光言 金剛眼天水 於此九種義 智者立瞿聲
(一方。二獸。三地。四光。五言。六金剛。七眼。八天。九水。皆一瞿聲。目斯九義。指方言瞿。瞿則目方。指獸言瞿。瞿即目獸也。余準可知耳)。
從此第三。諸門分別。于中有二。一辨名等。二明同分等。且初明名等者。論云。此名身等。何界所繫。為是有情數。為是非有情數。為是異熟生。為是所長養。為是等流性。為善為不善。為無記此皆應辨。頌曰。
欲色有情攝 等流無記性
釋曰。言欲色者界系門也。謂此名身等。欲色界系 謂名句文身。依聲而有。無色無聲故無名等。有情攝者。論云。又名身等有情數攝。能說者成非所顯義。解云。能說者成者。顯唯有情也。非所顯義。明不通非情也。等流者。五類門也。此名身等。同類因生。於五類中。唯等流性 非業所感故。不通異熟。非色法故。不通長養。無記者。三性門也。唯是無覆無記性攝 謂名身等。依聲而起。非是心力親能發起。故唯無記。聲是心力。親能發起。故通三性也。
從此第二。明同分等。論云。如上所說
【現代漢語翻譯】 現代漢語譯本：
「三字已去」，指的是已經捨棄了三個字。 「名多文身」（Nāmadākāya，名稱的集合），指的是有很多文字組成的名稱，例如迦（ka，喉音），佉（kha，送氣喉音），伽（ga，濁喉音）等。有三個字，就叫做「名多文身」。
《論》中說，例如古代，在九種意義中，共同設立一個「瞿」聲（Go-śabda，牛的聲音），作為能表達確定意義的量。所以有頌說：
方獸地光言 金剛眼天水
於此九種義 智者立瞿聲
（一方位，二野獸，三土地，四光明，五語言，六金剛，七眼睛，八天界，九水。這九種意義都用一個「瞿」聲來表示。用「瞿」聲來指代這九種意義，例如說「瞿」就指方位，說「瞿」就指野獸。其餘的可以類推。）
從此第三部分，對各種門類進行分別。其中有兩部分：一是辨別名稱等，二是闡明同分等。首先說明名稱等。《論》中說，這些「名身」（Nāmakāya，名稱的集合）等，屬於哪個界所管轄？是有情數所攝，還是非有情數所攝？是異熟生，還是所長養？是等流性？是善，是不善，還是無記？這些都應該辨別。頌說：
欲色有情攝 等流無記性
解釋說，「欲色」指的是界系門。意思是說，這些「名身」等，屬於欲界和色界所管轄。因為「名句文身」（Nāmapada-vyañjanakāya，名稱、詞句、文句的集合）是依聲音而存在的，無色界沒有聲音，所以沒有名稱等。「有情攝」指的是，《論》中說，「名身」等屬於有情數所攝，能說者才能成就，而不是所顯的意義。解釋說，能說者才能成就，說明只有有情才能有。非所顯的意義，說明不包括非有情。「等流」指的是五類門。這些「名身」等，是同類因所生，在五類中，只有等流性，不是業力所感，所以不屬於異熟。不是色法，所以不屬於長養。「無記」指的是三性門。只有無覆無記性所攝，意思是說，「名身」等，是依聲音而產生的，不是心力直接發起的，所以只是無記。聲音是心力直接發起的，所以通於三性。
從此第二部分，闡明同分等。《論》中說，如上所說
【English Translation】 English version:
'Three letters have gone,' refers to the abandonment of three letters. 'Nāmadākāya' (collection of names), refers to names composed of many letters, such as ka (velar), kha (aspirated velar), ga (voiced velar), etc. Having three letters is called 'Nāmadākāya'.
The Treatise says, for example, in ancient times, a single 'Go-śabda' (sound of a cow) was commonly established among nine meanings as a means of expressing a definite meaning. Therefore, there is a verse that says:
Direction, beast, earth, light, speech,
Vajra, eye, heaven, water.
In these nine meanings,
The wise establish 'Go-śabda'.
(One is direction, two is beast, three is earth, four is light, five is speech, six is vajra, seven is eye, eight is heaven, nine is water. These nine meanings are all represented by a single 'Go-śabda'. Using 'Go-śabda' to refer to these nine meanings, for example, saying 'Go' refers to direction, saying 'Go' refers to beast. The rest can be inferred by analogy.)
From this third part, there is a distinction of various categories. Among them are two parts: one is to distinguish names, etc., and the other is to clarify commonality, etc. First, explain names, etc. The Treatise says, to which realm do these 'Nāmakāya' (collection of names), etc., belong? Are they included in the number of sentient beings or non-sentient beings? Are they the result of Vipāka (異熟, maturation), or are they nurtured? Are they of the nature of equiflow (等流, niṣyanda)? Are they good, non-good, or neutral? These should all be distinguished. The verse says:
Desire and form are included in sentient beings,
Equiflow and neutral in nature.
The explanation says, 'Desire and form' refers to the realm category. It means that these 'Nāmakāya', etc., belong to the realm of desire and the realm of form. Because 'Nāmapada-vyañjanakāya' (collection of names, words, and sentences) exists based on sound, and the formless realm has no sound, there are no names, etc. 'Included in sentient beings' refers to the fact that, as the Treatise says, 'Nāmakāya', etc., are included in the number of sentient beings, and only the speaker can achieve it, not the meaning that is revealed. The explanation says that only the speaker can achieve it, indicating that only sentient beings can have it. The meaning that is not revealed indicates that it does not include non-sentient beings. 'Equiflow' refers to the five categories. These 'Nāmakāya', etc., are born from the same kind of cause, and among the five categories, only equiflow is not felt by the force of karma, so it does not belong to Vipāka. It is not a form, so it does not belong to nurture. 'Neutral' refers to the three natures. Only the uncovered and neutral nature is included, meaning that 'Nāmakāya', etc., are produced based on sound, and are not directly initiated by the power of the mind, so they are only neutral. Sound is directly initiated by the power of the mind, so it is common to the three natures.
From this second part, clarify commonality, etc. The Treatise says, as mentioned above
余不相應。所未說義。今當略辨。頌曰。
同分亦如是 並無色異熟 得相通三類 非得定等流
釋曰。同分亦如是者。為顯同分如前名等。通於欲色。有情。等流。無覆無記。並無色者。謂顯同分非唯欲色。亦通無色。並異熟者。謂明同分非唯等流。並通異熟性。由此同分是界通三。類通二義。界三者。三界也。類二者。等流異熟也。得相通三類者。得謂能得。相謂四相。此得及相。唯通三類。一有剎那。二等流性。三異熟性。苦法忍上。得及四相。是有剎那余。二可知 非得定等流者。非得者非得也。定謂二定。無想滅盡也。非得及定。於五類門。同類因生。唯等流性。非業所感故。不通異熟。非色法故。不通長養。等流性故。非有剎那。是有為故。故不通有實也。
俱舍論頌疏論本第五 大正藏第 41 冊 No. 1823 俱舍論頌疏論本
俱舍論頌疏論本第六
從此大文第三。明因緣。于中有二。一明六因。二明四緣。就正明六因中。復分為三。一正明因體。二明因得果。三明法從因生。就初正明因體中。文分三段。一總標名。二別顯體。三三世分別。且初總標名者。論云。如是已說不相應行。前言生相生所生法。非離所餘因緣和合。此中何法。說為因緣(此總
。問也)。且因六種(總答)。何等為六(別問)。頌曰。
能作及俱有 同類與相應 遍行並異熟 許因唯六種
釋曰。上三句頌。標六因名。第四一句。結歸本宗。一能作因。二俱有因。三同類因。四相應因。五遍行因。六異熟因。此如后釋。經部等宗。不許六因。無經說故。許有四緣。有經說故。然有部宗中。迦多演尼子。大阿羅漢。靜室思惟。言有六因經。是諸天傳來非餘部許故論云。對法諸師。許因唯有如是六種。
從此第二。別顯體者。六因不同。文即為六。且初第一能作因者。頌曰。
除自余能作
釋曰。除自者。唯有為法也。謂有為法生。除其自體。自體非因。故須除也。余能作者。正明因體。有為法生時。除自體外餘一切法皆不為障。名能作因。故頌餘字通一切法。謂有為無為皆能作因體也。故論云。一切有為。唯除自體。以一切法。為能作因。由彼生時。無障住。故解云。以不障義。釋能作因。故知能作因。寬通一切法。增上果狹唯有為法也。因能作果。名能作因。能作即因。持業釋也。問若據此義。餘五種因。亦名能作因。皆能作果故。何故此因獨名能作。答論云。雖余因性亦能作因。然能作因更無別稱。如色處等。總即別名。解云。所餘五因。皆有別名。
【現代漢語翻譯】 現代漢語譯本：問：什麼是因（hetu，原因，條件）？ 答：總共有六種因。 問：是哪六種？ 頌曰： 能作及俱有，同類與相應， 遍行並異熟，許因唯六種。 釋：上面三句偈頌，標明了六種因的名稱。第四句總結歸於本宗。一是能作因（karana-hetu，能起作用的因），二是俱有因（sahabhu-hetu，共同存在的因），三是同類因（sabhaga-hetu，同類的因），四是相應因（samprayuktaka-hetu，相應的因），五是遍行因（sarvatraga-hetu，普遍存在的因），六是異熟因（vipaka-hetu，導致不同結果的因）。這些將在後面解釋。經部（Sautrantika）等宗派不承認六因，因為經典中沒有這樣說。他們承認有四緣（pratyaya，條件），因為經典中有這樣說。然而，在有部（Sarvastivada）宗中，迦多衍尼子（Katyayaniputra），一位大阿羅漢，在靜室中思考，說有六因經。這是諸天傳來的，其他部派不承認。因此，《論》中說：對法（Abhidharma）的諸位法師，承認因只有這六種。 從此第二部分，分別顯示六因的體性。六因各不相同，以下分為六段來解釋。首先是第一種，能作因。 頌曰： 除自余能作。 釋：『除自』，指的是有為法（samskrta-dharma，因緣和合而成的法）。意思是說，有為法產生時，要排除它自身，因為自體不是因，所以需要排除。『余能作』，正是說明了因的體性。有為法產生時，除了自身之外，其餘一切法都不構成障礙，這被稱為能作因。所以偈頌中的『余』字，通指一切法。也就是說，有為法和無為法（asamskrta-dharma，非因緣和合而成的法）都可以作為能作因的體性。所以《論》中說：一切有為法，除了自身之外，以一切法作為能作因，因為它們在有為法產生時，不會造成阻礙。解釋說：以不阻礙的意義來解釋能作因。因此可知，能作因寬泛地包括一切法，而增上果（adhipati-phala，增上果）則僅限於有為法。因能夠產生果，這被稱為能作因。『能作』即是『因』，這是持業釋（karmadharaya，一種複合詞的解釋方式）。問：如果按照這個意義，其餘五種因也可以被稱為能作因，因為它們都能產生果。為什麼只有這種因被稱為能作因呢？答：《論》中說：雖然其餘因的性質也能作為因，但能作因沒有其他的別稱，就像色處（rupa-ayatana，色界）等一樣，總稱即是別名。解釋說：其餘五種因，都有各自的別名。
【English Translation】 English version: Question: What is hetu (cause, condition)? Answer: There are six kinds of hetu in total. Question: What are the six? Verse: The efficient and coexistent, Homogeneous and associated, Pervasive and resultant, Only these six are acknowledged as causes. Explanation: The above three lines of verse enumerate the names of the six causes. The fourth line concludes and returns to the main doctrine. First is the karana-hetu (efficient cause), second is the sahabhu-hetu (coexistent cause), third is the sabhaga-hetu (homogeneous cause), fourth is the samprayuktaka-hetu (associated cause), fifth is the sarvatraga-hetu (pervasive cause), and sixth is the vipaka-hetu (resultant cause). These will be explained later. The Sautrantika school and others do not acknowledge the six causes because there is no such statement in the scriptures. They acknowledge four pratyayas (conditions) because there is such a statement in the scriptures. However, in the Sarvastivada school, Katyayaniputra, a great Arhat, contemplated in a quiet room and said that there is a sutra on the six causes. This was transmitted by the devas (gods), and other schools do not acknowledge it. Therefore, the Abhidharma masters acknowledge only these six causes. From this second part onwards, the nature of the six causes is separately shown. The six causes are different from each other, and the following is divided into six sections for explanation. First is the first type, the efficient cause. Verse: Except for itself, the rest can act. Explanation: 'Except for itself' refers to samskrta-dharma (conditioned dharmas). It means that when a conditioned dharma arises, it excludes itself because the self is not a cause, so it needs to be excluded. 'The rest can act' precisely explains the nature of the cause. When a conditioned dharma arises, everything else except itself does not constitute an obstacle, and this is called the efficient cause. Therefore, the word 'rest' in the verse refers to all dharmas. That is, both conditioned and unconditioned dharmas can be the nature of the efficient cause. Therefore, the Treatise says: All conditioned dharmas, except for themselves, take all dharmas as the efficient cause because they do not cause obstacles when conditioned dharmas arise. The explanation says: The efficient cause is explained in terms of non-obstruction. Therefore, it can be known that the efficient cause broadly includes all dharmas, while the adhipati-phala (dominant effect) is limited to conditioned dharmas. A cause that can produce an effect is called an efficient cause. 'Efficient' is 'cause', which is a karmadharaya (a type of compound word explanation). Question: If according to this meaning, the remaining five causes can also be called efficient causes because they can all produce effects. Why is only this cause called the efficient cause? Answer: The Treatise says: Although the nature of the remaining causes can also act as causes, the efficient cause has no other specific name, just like rupa-ayatana (sense-sphere of form), etc., the general term is the specific name. The explanation says: The remaining five causes all have their own specific names.
唯能作因未有別名。謂餘五因所簡別故。此能作因雖標總稱。即受別名也。
從此第二。明俱有因。文分兩段。一正明俱有因。二明心隨轉。且初正明俱有者。論云。如是已說能作因相。第二俱有因相。云何。頌曰。
俱有互為果 如大相所相 心於心隨轉
釋曰。俱有者。俱時而有也。互為果者。釋俱有因也。論云。若法更互。為士用果。彼法更互為俱有因。解云。俱有作用。俱有即因名俱有因。持業釋也。若果與因俱名為俱有。俱有之因。依主釋也 如大相所相心於心隨轉者。指體也。此有三類。如大者。謂四大種。第一類也。此四大種。造果之時。互相假籍生所造色。故互相望為俱有因 相與所相者。第二類也。相者四法相也。此四法相。與所相法。更互為果。謂此能相相所相故。復因所相能相轉故。故互為果。名俱有因 心於心隨轉者。第三類也。謂心王與心隨轉法。亦更互為果。論云。是則俱有因。由互為果。遍攝有為法。如其所應。解云。結上三類也。如其所應者。謂有為法中有五。一四大互相望。二相所相相望。三四相自互相望。四心與心隨轉相望。五隨轉自互相望 皆俱有因故。言如其所應也。又論云。法與隨相非互為果。然法與隨相為俱有因。非隨相於法此中應辨。解云。此
【現代漢語翻譯】 現代漢語譯本：唯有能作因（Hetu-pratyaya，指事物產生的原因和條件）沒有其他的名稱，這是因為它與其他五種因（pancha-hetu，佛教術語，指五種因果關係）有所區別。雖然這個能作因被賦予了一個總的稱謂，但它也接受特定的名稱。
從此開始第二部分，闡明俱有因（Sahabhu-hetu，指同時存在的因果關係）。這一部分分為兩個段落：一是直接闡明俱有因，二是闡明心隨轉（citta-samprayukta，指與心識相關的心理活動）。首先，來看直接闡明俱有因的部分。論中說：『如是已說能作因相，第二俱有因相。云何？』（如是，已經闡述了能作因的特徵，接下來是俱有因的特徵。什麼是俱有因？）頌曰：
『俱有互為果，如大相所相，心於心隨轉。』
解釋說：『俱有者，俱時而有也。互為果者，釋俱有因也。』（俱有，指的是同時存在。互為果，解釋了俱有因。）論中說：『若法更互，為士用果，彼法更互為俱有因。』（如果諸法相互作用，產生士用果，那麼這些法相互之間就是俱有因。）解釋說：俱有的作用，俱有即是因，因此名為俱有因，這是持業釋。如果果和因同時被稱為俱有，那麼俱有之因，就是依主釋。『如大相所相心於心隨轉者』，指的是本體。這裡有三種情況：如大者，指的是四大種（maha-bhuta，指地、水、火、風四種基本元素），這是第一類。這四大種在產生果的時候，互相借用，產生所造色，因此互相之間可以看作是俱有因。相與所相者，是第二類。相指的是四法相（lakshana，指生、住、異、滅四相），這四法相與所相法，相互之間互為果。也就是說，因為能相相所相，又因為所相能相轉，所以互為果，名為俱有因。心於心隨轉者，是第三類。指的是心王（citta，指主要的心識）與心隨轉法，也相互之間互為果。論中說：『是則俱有因，由互為果，遍攝有為法，如其所應。』（因此，俱有因，由於互為果的關係，普遍涵蓋了有為法，根據其相應的關係。）解釋說：總結以上三種情況。如其所應者，指的是有為法中有五種情況：一是四大互相觀望，二是相所相相互觀望，三是四相自身相互觀望，四是心與心隨轉相互觀望，五是隨轉自身相互觀望，都是俱有因，所以說如其所應。又論中說：『法與隨相非互為果，然法與隨相為俱有因，非隨相於法此中應辨。』（法與隨相不是互為果，但是法與隨相是俱有因，而不是隨相於法，這裡應該辨析。）解釋說：
【English Translation】 English version: Only the efficient cause (Hetu-pratyaya, referring to the cause and condition of the arising of things) has no other name, because it is distinguished from the other five causes (pancha-hetu, a Buddhist term referring to the five types of causal relationships). Although this efficient cause is given a general designation, it also receives specific names.
From here begins the second part, elucidating the co-existent cause (Sahabhu-hetu, referring to the causal relationship of simultaneous existence). This part is divided into two paragraphs: one directly elucidates the co-existent cause, and the other elucidates the mental concomitants (citta-samprayukta, referring to mental activities related to consciousness). First, let's look at the part that directly elucidates the co-existent cause. The treatise says: 'Thus, the characteristics of the efficient cause have been explained, and next are the characteristics of the co-existent cause. What are they?' The verse says:
'Co-existent causes are mutual effects, like the great elements and their characteristics, and the mind and its mental concomitants.'
The explanation says: 'Co-existent means existing simultaneously. Mutual effects explain the co-existent cause.' The treatise says: 'If dharmas interact and produce the effect of effort, then these dharmas are mutually co-existent causes.' The explanation says: The function of co-existence, co-existence is the cause, hence it is called the co-existent cause, which is a Karmadharaya compound. If the effect and the cause are simultaneously called co-existent, then the cause of co-existence is a Tatpurusha compound. 'Like the great elements and their characteristics, and the mind and its mental concomitants' refers to the substance. There are three types here: 'Like the great elements' refers to the four great elements (maha-bhuta, referring to the four basic elements of earth, water, fire, and wind), which is the first type. When these four great elements produce effects, they borrow from each other to produce derived matter, so they can be regarded as co-existent causes in relation to each other. 'Characteristics and what is characterized' is the second type. Characteristics refer to the four characteristics (lakshana, referring to the four characteristics of arising, abiding, changing, and ceasing), and these four characteristics and what is characterized are mutually effects. That is to say, because the characteristic can characterize what is characterized, and because what is characterized can cause the characteristic to change, they are mutually effects, and are called co-existent causes. 'The mind and its mental concomitants' is the third type. It refers to the mind-king (citta, referring to the primary consciousness) and the mental concomitants, which are also mutually effects. The treatise says: 'Therefore, the co-existent cause, due to the relationship of mutual effects, universally encompasses conditioned dharmas, according to their corresponding relationships.' The explanation says: This summarizes the above three situations. 'According to their corresponding relationships' refers to the five situations in conditioned dharmas: first, the four great elements look at each other; second, the characteristics and what is characterized look at each other; third, the four characteristics themselves look at each other; fourth, the mind and its mental concomitants look at each other; and fifth, the mental concomitants themselves look at each other, all of which are co-existent causes, so it is said 'according to their corresponding relationships.' Furthermore, the treatise says: 'Dharmas and their concomitants are not mutually effects, but dharmas and their concomitants are co-existent causes, but not the concomitants to the dharmas. This should be distinguished here.' The explanation says:
文是論主出有宗以互為果。釋俱有因有過也。法者。所相法也。隨相者。小四相也。法不因小相相。法非小相果。小相因法轉。小相是法果故。言法與隨相。非互為果。然法與隨相為俱有因者。以隨相因法轉故也。法與隨相為俱有因。非隨相於法者。以隨相不相所相法故。隨相望法非俱有因。既法與隨相。非互為果。而名俱有因。如何今以互為果義。釋俱有因。此中應辨者。勸釋通也。
從此第二。明隨轉。于中有二。一明隨轉體。二明隨轉義。且初明隨轉體者。論云。何等名為心隨轉法。頌曰。
心所二律儀 彼及心諸相 是心隨轉法
釋曰。前兩句辨體。第三句結成。言心所者。謂四十六心所是也。言二律儀者謂靜慮無漏。二種律儀 此二律儀。入定則有。出定則無。名心隨轉。彼及心諸相者。彼謂彼前心所。及二律儀。及心者謂心王也。取彼法上生等四相。及心王上生等四相。名為諸相。故諸相字通彼及心王上相也。此等諸法名心隨轉如上三類。一心所。二定道律儀。三諸相 是隨轉法也。
從此第二。釋隨轉義。論云。如何此法名心隨轉。頌曰。
由時果善等
釋曰。由時者。時有四種。一生。二住。三滅。四墮一世 生在未來。住滅現在。若未來法。未至生相。及過
【現代漢語翻譯】 現代漢語譯本：論主的觀點認為，『有宗』以相互為因果關係。這裡解釋了『俱有因』的過失。『法』（Dharma）指的是『所相法』（the object of characteristics）。『隨相』（Anulakshana）指的是小的四相（four minor characteristics）。法不依賴於小的四相而存在，法也不是小的四相的結果。小的四相依賴於法而轉變，小的四相是法的結果。因此，法與隨相不是相互為因果關係。然而，法與隨相之所以是『俱有因』，是因為隨相依賴於法而轉變。法與隨相是『俱有因』，但隨相不是法的『俱有因』，因為隨相不作為『所相法』的特性。隨相相對於法而言，不是『俱有因』。既然法與隨相不是相互為因果關係，卻被稱為『俱有因』，那麼現在如何用相互為因果關係的意義來解釋『俱有因』呢？這裡應該辨析的是，勸說是爲了普遍理解。
從此第二部分，闡明『隨轉』（Anuparivritta）。其中分為兩部分：一是闡明『隨轉』的本體，二是闡明『隨轉』的意義。首先闡明『隨轉』的本體。論中說：『什麼叫做心隨轉法？』頌文說：
『心所二律儀，彼及心諸相，是心隨轉法。』
解釋說：前兩句辨別本體，第三句總結。『心所』（Caitasika）指的是四十六種心所。『二律儀』（two kinds of precepts）指的是靜慮（Dhyana）和無漏（Anasrava）兩種律儀。這兩種律儀，入定時有，出定時無，稱為『心隨轉』。『彼及心諸相』（their characteristics and the characteristics of the mind）中，『彼』指的是前面的心所和兩種律儀；『及心』指的是心王（Citta-raja），即根本識。取這些法上的生（Jati）等四相，以及心王上的生等四相，稱為『諸相』。因此，『諸相』一詞涵蓋了心所、律儀和心王上的四相。這些法被稱為『心隨轉』，如以上三類：一心所，二定道律儀，三諸相，這些都是『隨轉法』。
從此第二部分，解釋『隨轉』的意義。論中說：『為什麼這些法被稱為心隨轉？』頌文說：
『由時果善等。』
解釋說：『由時』（by time）指的是時間有四種：一生（Jati），二住（Sthiti），三滅（Vyaya），四墮一世（decay in one lifetime）。生在未來，住滅在現在。如果未來的法，未達到生相，以及過去
【English Translation】 English version: The proponent's view is that 『Hetuvada』 (the doctrine of causation) considers mutual causation as the basis. Here, the fault of 『Sahabhu-hetu』 (co-existent cause) is explained. 『Dharma』 refers to 『Lakshana-dharma』 (the object of characteristics). 『Anulakshana』 refers to the four minor characteristics. Dharma does not depend on the minor characteristics, nor is Dharma a result of the minor characteristics. The minor characteristics depend on Dharma for their transformation, and the minor characteristics are the result of Dharma. Therefore, Dharma and Anulakshana are not mutually causal. However, Dharma and Anulakshana are considered 『Sahabhu-hetu』 because Anulakshana depends on Dharma for its transformation. Dharma and Anulakshana are 『Sahabhu-hetu』, but Anulakshana is not 『Sahabhu-hetu』 of Dharma because Anulakshana does not serve as a characteristic of 『Lakshana-dharma』. Anulakshana, in relation to Dharma, is not 『Sahabhu-hetu』. Since Dharma and Anulakshana are not mutually causal, yet are called 『Sahabhu-hetu』, how can we now explain 『Sahabhu-hetu』 in terms of mutual causation? What should be clarified here is that the persuasion is for universal understanding.
From this second part, the 『Anuparivritta』 (following transformation) is elucidated. It is divided into two parts: first, elucidating the substance of 『Anuparivritta』; second, elucidating the meaning of 『Anuparivritta』. First, elucidating the substance of 『Anuparivritta』. The treatise says: 『What is called Citta-anuparivritta-dharma (mentally associated dharmas)?』 The verse says:
『Caitasika-dvayam-samvara, te ca citta-lakshana, iti citta-anuparivritta-dharma.』
Explanation: The first two lines distinguish the substance, and the third line concludes. 『Caitasika』 refers to the forty-six mental factors. 『Dvayam-samvara』 (two kinds of precepts) refers to the two kinds of precepts of Dhyana (meditation) and Anasrava (non-outflow). These two kinds of precepts exist when entering meditation and do not exist when exiting meditation, and are called 『Citta-anuparivritta』. In 『te ca citta-lakshana』 (their characteristics and the characteristics of the mind), 『te』 refers to the preceding mental factors and the two kinds of precepts; 『citta』 refers to Citta-raja (mind-king), the fundamental consciousness. Taking the four characteristics such as Jati (birth) on these dharmas, and the four characteristics such as Jati on the Citta-raja, are called 『lakshana』 (characteristics). Therefore, the term 『lakshana』 covers the four characteristics on mental factors, precepts, and Citta-raja. These dharmas are called 『Citta-anuparivritta』, such as the above three categories: first, mental factors; second, precepts of meditation path; third, characteristics; these are all 『Anuparivritta-dharma』.
From this second part, the meaning of 『Anuparivritta』 is explained. The treatise says: 『Why are these dharmas called Citta-anuparivritta?』 The verse says:
『Kala-phala-shubha-adi.』
Explanation: 『Kala』 (by time) refers to the four kinds of time: first, Jati (birth); second, Sthiti (duration); third, Vyaya (decay); fourth, decay in one lifetime. Birth is in the future, duration and decay are in the present. If a future dharma has not reached the characteristic of birth, and the past
去法。三相不攝故。生住滅外別說墮一世。此四相不同。總是時攝 謂前隨轉。與此心王。同一生。同一住。同一滅。同墮一世。故名隨轉。由果等者。果謂一果。等取一異熟及一等流。謂前隨轉與心同得一果。同感一異熟。同得一等流。名心隨轉。此一果言意取士用及離系果。故異熟等流外。別說一果也。然士用果。總有四種。一俱生士用。此復有二。一俱有相應因。展轉士用果。二及余同時。造作得者。二無間士用。此復有二。一等無間緣。所引起者。二及余鄰次。造作得者。三隔越士用果。此復有二。一異熟果。二如農夫春種秋收。隔越士用果。四不生士用果。謂是擇滅。體不生也 此一果言。于俱生士用中。唯取同時造作得者。于無間中。除同性法無間。以同性無間等流攝故。取余異熟性無間果也。于隔越中。除異熟果。以三果中異熟攝故。取余隔越。遠士用果。及取第四不生士用。故一果言。唯攝士用及離系果。由善等者。等取不善無記。謂此隨轉與心。同善不善。及無記性。名心隨轉 論云應知此中前一后一。顯俱顯共。其義不同。解云。前時言一。顯俱一時也。後果言一。顯共一果也 由此十因。名心隨轉。謂時四種。果等三種。善等三種。是十因也。論云。此中心王極少。由與五十八法。為俱有因。
【現代漢語翻譯】 現代漢語譯本： 去除（這些）法。因為（它們）不包含三相（生、住、滅）。在生、住、滅之外，單獨說明（它們）墮入一個世（時）。這四相不同，總是被時所包含。所謂『前隨轉』，是指與此心王，同一生、同一住、同一滅，一同墮入一個世（時），所以名為『隨轉』。 由於果等（的原因）：果，指一個果；『等』，包括一個異熟果和一個等流果。意思是說，前隨轉與心（王）一同獲得一個果，一同感受一個異熟果，一同獲得一個等流果，這被稱為『心隨轉』。這裡所說的『一個果』，意在指士用果和離系果。因此，在異熟果和等流果之外，單獨說明『一個果』。 然而，士用果總共有四種：一是俱生士用果，這又分為兩種：一是俱有相應因，輾轉產生的士用果；二是與其餘同時，造作而得的果。二是無間士用果，這又分為兩種：一是等無間緣所引起的果；二是與其餘鄰近，造作而得的果。三是隔越士用果，這又分為兩種：一是異熟果；二是如同農夫春天播種秋天收穫，這種隔越的士用果。四是不生士用果，指的是擇滅，其體性是不生的。 這裡所說的『一個果』，在俱生士用果中，只取同時造作而得的果；在無間士用果中，除去同性法無間果，因為同性無間果被等流果所包含，所以只取其餘異熟性無間果。在隔越士用果中，除去異熟果，因為在三種果中，異熟果已經被異熟果所包含，所以只取其餘隔越的、遙遠的士用果，以及取第四種不生士用果。因此，『一個果』，只包含士用果和離系果。 由於善等（的原因）：『等』，包括不善和無記。意思是說，這些隨轉與心（王）一同是善、不善以及無記性，這被稱為『心隨轉』。 論中說：『應當知道，這裡前一個「一」和后一個「一」，分別顯示了俱（同時）和共（共同），它們的意義不同。』解釋說：『前一個「時」字中的「一」，顯示了俱時（同時）；后一個「果」字中的「一」，顯示了共同一個果。』 由於這十種原因，被稱為『心隨轉』。這十種原因是：時（四種），果等（三種），善等（三種）。論中說：『這裡心王極少，因為它與五十八法，作為俱有因。』
【English Translation】 English version: Remove these dharmas. Because they do not encompass the three characteristics (birth, duration, cessation). Apart from birth, duration, and cessation, separately stating that they fall into one 'time' (epoch). These four characteristics are different, but are always included within 'time'. What is called 'preceding transformation' refers to being in the same birth, same duration, same cessation, and falling into the same 'time' (epoch) as this mind-king, hence the name 'transformation'. Due to 'result, etc.': 'Result' refers to one result; 'etc.' includes one Vipaka (異熟) [result of past actions] and one Nisyanda (等流) [result flowing from the cause]. It means that the preceding transformation and the mind (king) together obtain one result, together experience one Vipaka, and together obtain one Nisyanda; this is called 'transformation following the mind'. The 'one result' here intends to refer to Purusakara-phala (士用果) [result of effort] and Visamyoga-phala (離系果) [result of separation]. Therefore, apart from Vipaka and Nisyanda, 'one result' is separately stated. However, Purusakara-phala has four types in total: First is Sahaja-purusakara (俱生士用) [co-arisen effort result], which is further divided into two: one is the mutually productive Purusakara-phala of co-existent corresponding causes; the other is obtained through simultaneous creation with others. Second is Anantara-purusakara (無間士用) [immediate effort result], which is further divided into two: one is caused by Samanantara-pratyaya (等無間緣) [immediately preceding condition]; the other is obtained through creation with others nearby. Third is Vyavahita-purusakara (隔越士用) [separated effort result], which is further divided into two: one is Vipaka; the other is like a farmer sowing in spring and harvesting in autumn, a separated Purusakara-phala. Fourth is Aja-purusakara (不生士用) [non-arising effort result], which refers to Nirodha-satya (擇滅) [cessation of suffering], whose nature is non-arising. The 'one result' mentioned here, among Sahaja-purusakara, only takes the result obtained through simultaneous creation; among Anantara-purusakara, it excludes the immediate result of homogeneous dharmas, because the immediate result of homogeneous dharmas is included in Nisyanda; it only takes the remaining Vipaka-natured immediate result. Among Vyavahita-purusakara, it excludes Vipaka, because among the three results, Vipaka is already included in Vipaka; it only takes the remaining separated, distant Purusakara-phala, and takes the fourth Aja-purusakara. Therefore, 'one result' only includes Purusakara-phala and Visamyoga-phala. Due to 'wholesome, etc.': 'Etc.' includes unwholesome and neutral. It means that these transformations and the mind (king) are together wholesome, unwholesome, and neutral in nature; this is called 'transformation following the mind'. The treatise says: 'It should be known that the former 'one' and the latter 'one' here respectively indicate co-existence and commonality, and their meanings are different.' The explanation says: 'The 'one' in the former 'time' indicates co-existence; the 'one' in the latter 'result' indicates a common result.' Due to these ten reasons, it is called 'transformation following the mind'. These ten reasons are: time (four types), result, etc. (three types), wholesome, etc. (three types). The treatise says: 'Here, the mind-king is extremely small, because it serves as a co-existent cause with fifty-eight dharmas.'
謂十大地法。彼四十本相。心八本相。隨相。名五十八法。五十八中。除心四隨相。餘五十四。為心俱有因。解云。五十八者。謂受等十大地法。此十法上。各有四大相。成四十。足前成五十。心王上四。本相四。隨相為八。足前成五十八也 心王與此五十八法。為俱有因。五十八法。為士用果。此五十八中。除心王上四小相。餘五十四法。與心王為俱有因。心王為士用果。謂心不由隨相相。然隨相依心而得轉故。隨相望心但為果不為因也 有八對法是俱有法非俱有因。故論云。諸由俱有因故。成因彼必俱有。或有俱有非由俱有因故成因(此標也)。謂諸隨相。各于本法(此第一對謂小相。不相本法。雖與本法。俱有非俱有因也)。此諸隨相。各互相望(解云。此第二對。謂隨相。唯相本相。非互相生。展轉相望。不同一果等。故雖俱有。非俱有因也)。隨心轉法。隨相於心(解云。是第三對。隨心轉法上。四小相望心王。非一果等。非俱有因也)。此諸隨相。展轉相對(是第四對。隨心轉法上。隨相自互相望。非互為果。理非因也)。一切俱生。有對造色。展轉相對。(解云。是第五對。如色聲等。是有對造色也。雖然俱有。非同一果等。非俱有因耳也)。少分俱生。無對造色。展轉相對(解云。是第六對無對色者
【現代漢語翻譯】 現代漢語譯本： 所謂十大地法（一切心中皆有的十種基本心理作用）。那四十個本相（每個大地法都有生、住、異、滅四相，共四十個）。心八本相（心王本身具有的生、住、異、滅四相，以及隨之而來的四種隨相）。總名為五十八法。在這五十八法中，除去心王的四個隨相，剩餘的五十四法，是心俱有因（與心同時生起的因）。解釋說，五十八法是指受等十大地法。這十種法各有四大相，總共四十個。加上之前的十個，成為五十個。心王上的四個本相和四個隨相，共八個。加上之前的五十個，成為五十八個。心王與這五十八法互為俱有因。這五十八法是士用果（由心王主導產生的果）。在這五十八法中，除去心王上的四個小相，剩餘的五十四法與心王互為俱有因。心王是士用果。意思是說，心王不由隨相所影響，然而隨相依賴心王才能運轉，所以隨相對於心王只是果，而不是因。 有八種對法是俱有法而非俱有因。所以論中說：『凡是由俱有因產生的，必定是俱有的。但有些是俱有的，卻不是由俱有因產生的。』（這是總標）。指的是各種隨相，對於其本法（這是第一對，指小相不相本法。雖然與本法俱有，但不是俱有因）。這些隨相，彼此相對（解釋說，這是第二對。指隨相只相本相，不是互相產生。彼此相對，不同於同一果等，所以雖然俱有，但不是俱有因）。隨心轉法，隨相於心（解釋說，這是第三對。隨心轉法上的四個小相望心王，不是同一果等，不是俱有因）。這些隨相，彼此相對（這是第四對。隨心轉法上的隨相，各自互相望，不是互為果，理上不是因）。一切俱生，有對造色，彼此相對。（解釋說，這是第五對。如色聲等，是有對造色。雖然俱有，但不是同一果等，不是俱有因）。少分俱生，無對造色，彼此相對（解釋說，這是第六對，無對色者
【English Translation】 English version: These are called the ten Mahābhūmika dharmas (ten fundamental mental functions present in every mind). Those forty characteristics (each Mahābhūmika dharma has four characteristics: origination, duration, change, and extinction, totaling forty). The eight characteristics of the mind (the mind-king itself possesses the four characteristics of origination, duration, change, and extinction, along with four attendant characteristics). These are collectively named the fifty-eight dharmas. Among these fifty-eight dharmas, excluding the four attendant characteristics of the mind-king, the remaining fifty-four are the co-existent cause (hetu) of the mind. It is explained that the fifty-eight dharmas refer to the ten Mahābhūmika dharmas such as feeling (vedanā). Each of these ten dharmas has four characteristics, totaling forty. Adding the previous ten, it becomes fifty. The four inherent characteristics and four attendant characteristics of the mind-king make eight. Adding the previous fifty, it becomes fifty-eight. The mind-king and these fifty-eight dharmas are mutually co-existent causes. These fifty-eight dharmas are the resultant effect (phalā) of the agent (puruṣakāra). Among these fifty-eight dharmas, excluding the four minor characteristics of the mind-king, the remaining fifty-four dharmas are mutually co-existent causes with the mind-king. The mind-king is the resultant effect of the agent. This means that the mind-king is not influenced by the attendant characteristics, but the attendant characteristics depend on the mind-king to function, so the attendant characteristics are only effects, not causes, in relation to the mind-king. There are eight pairs of dharmas that are co-existent dharmas but not co-existent causes. Therefore, the treatise says: 'Whatever arises from a co-existent cause must be co-existent. But some are co-existent but do not arise from a co-existent cause.' (This is the general statement). It refers to the various attendant characteristics in relation to their inherent dharmas (this is the first pair, referring to the minor characteristics not being the inherent dharmas. Although co-existent with the inherent dharmas, they are not co-existent causes). These attendant characteristics in relation to each other (it is explained that this is the second pair. It refers to the attendant characteristics only relating to the inherent characteristics, not arising from each other. Relating to each other, they are not like the same result, so although co-existent, they are not co-existent causes). The dharmas that follow the mind, the attendant characteristics in relation to the mind (it is explained that this is the third pair. The four minor characteristics on the dharmas that follow the mind in relation to the mind-king are not the same result, etc., and are not co-existent causes). These attendant characteristics in relation to each other (this is the fourth pair. The attendant characteristics on the dharmas that follow the mind relate to each other, not being mutual results, and are not causes in principle). All co-arisen, resistant created matter, in relation to each other. (It is explained that this is the fifth pair. Such as form and sound, etc., are resistant created matter. Although co-existent, they are not the same result, etc., and are not co-existent causes). A small part of co-arisen, non-resistant created matter, in relation to each other (it is explained that this is the sixth pair, non-resistant matter
。謂別解脫戒無表也。七支無表。雖俱時有。由展轉相望。非一果等。非俱有因也。簡定 道二無對色。言少分也)。一切俱生造色大種。展轉相對(解云。是第七對。造色者所造也。大種者能造也。能造所造 展轉相望。非一果等。非俱有因。也)。一切俱生。得與所得。展轉相對(解云。是第八對。然法俱得。與所得法。雖俱時有。此得或前。或后。或俱生。故以不定故。非俱有因也)。
從此第三。明同類因。論云。如是已說俱有因相。第三同類因相。云何。頌曰。
同類因相似 自部地前生 道展轉九地 唯等勝為果 加行生亦然 聞思所成等
釋曰。同類因相似者。謂善五蘊。與善五蘊。展轉相望為同類因(言展轉者。如色蘊與色為因。與餘四蘊為因。餘四蘊等。望色等皆得名為因也)。染污與染污。無記與無記。五蘊相望應知亦爾。言亦爾者。同前善五蘊。亦展轉為因也。自部地前生者。言自部者。于相似中。唯取自部。為同類因。非一切相似皆同類因也。部謂五部。即見苦所斷乃至修所斷 此中見苦。唯與見苦所斷為同類因乃至修所斷。唯與修所斷為同類因。言自地者。簡自部中他地也。于自部中。唯取自地。為同類因非他地也。地謂九地。謂欲界四禪四無色也。如欲界見
【現代漢語翻譯】 現代漢語譯本：指的是別解脫戒（Pratimoksha）的無表色（Avijñapti-rupa）。七支無表色，雖然同時存在，但由於它們之間相互依存，並非單一結果，也不是俱有因（Sahabhu-hetu）。（簡要說明：定和道這兩種無對色，只佔少部分）。一切同時產生的造色（所造之色）和大種（能造之色），彼此相互依存（解釋說：這是第七對。造色是指被造的色法，大種是指能造的色法。能造和所造，彼此相互依存，並非單一結果，也不是俱有因）。一切同時產生的得（獲得）與所得（被獲得），彼此相互依存（解釋說：這是第八對。然而，法被同時獲得，與被獲得的法，雖然同時存在，但這個『得』可能在前，可能在後，也可能同時產生，因此由於不確定性，它不是俱有因）。
從這裡開始第三部分，闡明同類因（Samanantara-hetu）。論中說：『如是已說俱有因相，第三同類因相，云何？』頌曰：
『同類因相似，自部地前生，道展轉九地，唯等勝為果，加行生亦然，聞思所成等。』
解釋說：『同類因相似者』，指的是善的五蘊（Skandha），與善的五蘊，彼此相互依存，作為同類因（說『展轉』，例如色蘊（Rupa-skandha）與色蘊互為因，與其餘四蘊互為因，其餘四蘊等，相對於色蘊等，都可以被稱為因）。染污與染污，無記與無記，五蘊相互依存，也應當知道是這樣的。說『亦爾者』，與前面的善五蘊相同，也彼此互為因。『自部地前生者』，說『自部』，在相似的法中，只取自部，作為同類因，不是一切相似的法都是同類因。『部』指的是五部，即見苦所斷（Dṛṣṭi-heya），乃至修所斷（Bhāvanā-heya）。這裡，見苦所斷，只與見苦所斷互為同類因，乃至修所斷，只與修所斷互為同類因。說『自地者』，是爲了簡別自部中的他地。在自部中，只取自地，作為同類因，不是他地。『地』指的是九地，即欲界（Kama-dhatu）、四禪（Dhyana）、四無色界（Arūpa-dhātu）。例如欲界的見
【English Translation】 English version: This refers to the Avijñapti-rupa (unmanifested form) of the Pratimoksha (individual liberation) vows. The seven limbs of Avijñapti-rupa, although existing simultaneously, are mutually dependent, not a single result, nor are they a Sahabhu-hetu (simultaneous cause). (Brief explanation: Samadhi and the Path, these two types of non-opposing form, constitute only a small part). All simultaneously produced produced-form (that which is created) and Mahabhuta (the great elements, that which creates), are mutually dependent (Explanation: This is the seventh pair. Produced-form refers to the form that is created, and Mahabhuta refers to the elements that create. That which creates and that which is created are mutually dependent, not a single result, nor are they a Sahabhu-hetu). All simultaneously produced attainment and that which is attained are mutually dependent (Explanation: This is the eighth pair. However, the Dharma is attained simultaneously, and the Dharma that is attained, although existing simultaneously, this 'attainment' may be before, may be after, or may be simultaneous, therefore, due to the uncertainty, it is not a Sahabhu-hetu).
From here begins the third part, elucidating the Samanantara-hetu (homogeneous cause). The treatise says: 'Having thus explained the characteristics of Sahabhu-hetu, what is the third, Samanantara-hetu?' The verse says:
'Homogeneous cause is similar, arising from its own category and previous plane, the Path traverses the nine planes, with only equal or superior as the result, arising from effort is also thus, as are those attained through hearing and contemplation.'
Explanation: 'Homogeneous cause is similar' refers to the wholesome five Skandhas (aggregates), mutually dependent with the wholesome five Skandhas, acting as a homogeneous cause (saying 'mutually', for example, Rupa-skandha (form aggregate) is the cause of Rupa-skandha, and is the cause of the other four Skandhas, the other four Skandhas, etc., relative to Rupa-skandha, etc., can all be called causes). Defiled and defiled, neutral and neutral, the five Skandhas are mutually dependent, and it should also be known that it is thus. Saying 'also thus' is the same as the preceding wholesome five Skandhas, also mutually acting as causes. 'Arising from its own category and previous plane' means that 'own category' refers to, among similar Dharmas, only taking its own category as the homogeneous cause, not all similar Dharmas are homogeneous causes. 'Category' refers to the five categories, namely Dṛṣṭi-heya (abandoned by seeing the truth of suffering), up to Bhāvanā-heya (abandoned by cultivation). Here, Dṛṣṭi-heya is only a homogeneous cause with Dṛṣṭi-heya, up to Bhāvanā-heya, which is only a homogeneous cause with Bhāvanā-heya. Saying 'own plane' is to distinguish other planes within its own category. Within its own category, only its own plane is taken as the homogeneous cause, not other planes. 'Plane' refers to the nine planes, namely Kama-dhatu (desire realm), the four Dhyanas (meditative absorptions), and the four Arūpa-dhātu (formless realms). For example, the seeing of the Kama
苦。唯與欲界為同類因。乃至有頂。唯與有頂。為同類因。以有漏法部系皆定。異地相望皆無因義也。前生者。于自地中。唯取前生為同類因。過去望現未名前生。現在望未來名前生。故前生字唯通過現。若過去世。與現未為同類因。若現在世。與未來為同類因也。道展轉九地者。前言自地。依有漏說 若無漏道九地相望。皆互為同類因。言九地者。謂未至。中間。四靜慮。三無色也。依此九地。起無漏道。一一皆與九地為因。依未至地。起無漏道。能與九地道諦為因。乃至無所有處。起無漏道。亦與九地。為同類因。論云。此于諸地。皆如客住。不墮界攝。非諸地愛攝為已有。是故九地道。雖不同而展轉為因。由同類故。解云。無漏非界系。雖起于諸地。如客人住也。有漏愛攝。故墮界攝。若無漏法。非九地愛攝為已有。故無漏道。不墮界攝也 唯等勝為果者。簡差別也。然唯得與等勝為因。非為劣因。為無漏道謂加行生故。豈設勤勞。劣法為果。故與等勝為同類因。且如已生苦法智忍。還與未來苦法智忍。為同類因。是為等因 若苦法忍。與苦法智乃至無生智。為同類因。是名為勝 智勝忍故。廣說乃至諸無生智。唯與等類為同類因。更無有法勝無生智故。又諸已生見道修道。及無學道。隨其次第。與三二一。為
【現代漢語翻譯】 現代漢語譯本 苦（duhkha，痛苦）。唯獨與欲界（kāmadhātu， desire realm）是同類因。乃至有頂（abhavāgra，the peak of existence），唯獨與有頂是同類因。因為有漏法（sāsrava-dharma，defiled dharmas）的部系都是確定的，不同地之間相互觀望都沒有因的意義。前生者，在自己的地中，只取前生作為同類因。過去望向現在和未來名為前生，現在望向未來名為前生。所以『前生』這個字只通過現在。如果是過去世，與現在和未來作為同類因；如果是現在世，與未來作為同類因。道展轉於九地者，前面說的自地，是依有漏說的。如果無漏道（anāsrava-mārga，undefiled path）九地相互觀望，都互為同類因。說的九地是：未至定（anāgamya，the state just before entering the first dhyana），中間定（dhyānāntara，the state between the first and second dhyana），四靜慮（catvāri dhyānāni，the four dhyanas），三無色定（trayo arūpa-samāpattayaḥ，the three formless attainments）。依據這九地，生起無漏道，每一個都與九地為因。依據未至地，生起無漏道，能與九地道諦（mārga-satya，the truth of the path）為因。乃至無所有處定（ākiṃcanyāyatana，the sphere of nothingness），生起無漏道，也與九地作為同類因。論中說，這對於諸地，都像客人居住，不屬於界的管轄，不是諸地的愛所攝取作為自己的。所以九地道，雖然不同而展轉為因，因為是同類。解釋說，無漏不是界所繫縛的，雖然生起于諸地，就像客人居住一樣。有漏被愛所攝取，所以屬於界的管轄。如果無漏法，不是九地的愛所攝取作為自己的，所以無漏道，不屬於界的管轄。唯等勝為果者，是簡別差別。然而只能與相等或殊勝的作為因，不能作為低劣的因，因為無漏道是加行（prayoga，effort）所生的緣故。難道會設定勤勞，而以低劣法為果嗎？所以與相等或殊勝的作為同類因。且如已經生起的苦法智忍（duhkha-dharma-jnana-ksanti，the forbearance regarding the knowledge of the truth of suffering），還與未來苦法智忍作為同類因，這是等因。如果苦法忍（duhkha-dharma-ksanti，the forbearance regarding the truth of suffering），與苦法智（duhkha-dharma-jnana，the knowledge regarding the truth of suffering）乃至無生智（anutpāda-jñāna，the knowledge of non-arising）作為同類因，這名為勝，因為智勝過忍的緣故。廣說乃至諸無生智，唯獨與等類作為同類因，更沒有有法勝過無生智的緣故。又諸已生見道（darśana-mārga，the path of seeing），修道（bhāvanā-mārga，the path of cultivation），及無學道（aśaikṣa-mārga，the path of no more learning），隨其次第，與三二一，作為
【English Translation】 English version Suffering (Duhkha). It is uniquely a homogeneous cause with the Desire Realm (Kāmadhātu). Even up to the Peak of Existence (Bhavāgra), it is uniquely a homogeneous cause with the Peak of Existence. Because the categories of defiled dharmas (Sāsrava-dharma) are all fixed, there is no meaning of cause when looking at each other from different realms. 『Former life』 refers to, within its own realm, only taking the former life as a homogeneous cause. The past looking towards the present and future is called the former life, and the present looking towards the future is called the former life. Therefore, the word 『former life』 only passes through the present. If it is the past life, it serves as a homogeneous cause with the present and future; if it is the present life, it serves as a homogeneous cause with the future. The path evolving through the nine grounds refers to the aforementioned 『own ground』 being spoken of in terms of defilement. If the undefiled path (Anāsrava-mārga) is viewed mutually among the nine grounds, they all mutually serve as homogeneous causes. The nine grounds mentioned are: the preliminary stage (Anāgamya), the intermediate stage (Dhyānāntara), the four dhyanas (Catvāri Dhyānāni), and the three formless attainments (trayo arūpa-samāpattayaḥ). Based on these nine grounds, the undefiled path arises, and each one serves as a cause for the nine grounds. Based on the preliminary stage, the undefiled path arises, which can serve as a cause for the truth of the path (Mārga-satya) of the nine grounds. Even up to the sphere of nothingness (Ākiṃcanyāyatana), the undefiled path arises, which also serves as a homogeneous cause for the nine grounds. The treatise says that for these grounds, it is like a guest residing, not belonging to the jurisdiction of the realm, and not being taken as one's own by the love of the grounds. Therefore, although the paths of the nine grounds are different, they evolve into causes because they are homogeneous. The explanation says that the undefiled is not bound by the realm; although it arises in the grounds, it is like a guest residing. The defiled is taken by love, so it belongs to the jurisdiction of the realm. If the undefiled dharma is not taken as one's own by the love of the nine grounds, then the undefiled path does not belong to the jurisdiction of the realm. 『Only equal or superior as the result』 is to distinguish differences. However, it can only serve as a cause with the equal or superior, not as an inferior cause, because the undefiled path is born from effort (Prayoga). How could one set up diligence and take the inferior dharma as the result? Therefore, it serves as a homogeneous cause with the equal or superior. For example, the already arisen forbearance regarding the knowledge of the truth of suffering (Duhkha-dharma-jnana-ksanti) still serves as a homogeneous cause with the future forbearance regarding the knowledge of the truth of suffering. This is an equal cause. If the forbearance regarding the truth of suffering (Duhkha-dharma-ksanti) serves as a homogeneous cause with the knowledge regarding the truth of suffering (Duhkha-dharma-jnana) up to the knowledge of non-arising (Anutpāda-jñāna), this is called superior, because knowledge surpasses forbearance. Broadly speaking, all the knowledges of non-arising uniquely serve as homogeneous causes with the equal kind, because there is no dharma that surpasses the knowledge of non-arising. Furthermore, the already arisen path of seeing (Darśana-mārga), path of cultivation (Bhāvanā-mārga), and path of no more learning (Aśaikṣa-mārga), in their respective order, serve as
同類因。解云。見道與三為因。見修無學也。修道與二為因。除見道也。無學道與一為因。除見修道也。又於此中。諸鈍根道。與鈍及利。為同類因。諸利根道為利道為因。如隨信行。及信勝解。時解脫道。隨其次第。與六四二。為同類因。解云。見道二聖。一鈍。二利。鈍謂隨信行。利謂隨法行 修道有二聖。一鈍。二利。鈍謂信勝解。利謂見至。無學道有二聖。一鈍。二利。鈍謂時解脫。利謂不時解脫。此約三道。總有六聖。今隨信行與六為因。信勝解。與四為因。除見道二聖也。時解脫道。與二為因。除見修四聖也。若隨法行。及見至不時解脫道。隨其次第。與三二一為同類因。解云。隨法行。與三為因。謂隨法。見至。不時也。見至。與二為因。除隨法也。不時與一為因。除隨法及見至也。論云。諸上地道。為下地因。云何名為或等或勝。解云。此難九地道互為因。上地勝。下地劣。與下為因。是則與劣為因。非等勝也。論云。由因增長。及由根故。謂見道等。下下品等。後後位中。因轉增長。解云。答前難也。不由地有上下。令道等有勝劣。雖依下地。望上地道。有二種因。得名為勝。一由因增長。第二及由根故。由因增長者。謂見道等下。釋因增長也。等取修道。及無學道。後後位中。因轉增勝。謂修無
【現代漢語翻譯】 現代漢語譯本 同類因（Sabhāgahetu）。解釋說，見道（Darśanamārga）與三者為因：見道、修道（Bhāvanāmārga）和無學道（Aśaikṣamārga）。修道與二者為因：除去見道。無學道與一者為因：除去見道和修道。又於此中，諸鈍根道（Mṛdvindriya-mārga），與鈍根和利根（Tīkṣṇendriya）為同類因。諸利根道，為利根道為因。如隨信行（Śraddhānusārin），及信勝解（Śraddhādhimukta），時解脫道（Sāmayikavimukta），隨其次第，與六、四、二，為同類因。解釋說，見道二聖（ārya）：一為鈍根，二為利根。鈍根謂隨信行，利根謂隨法行（Dharmānusārin）。修道有二聖：一為鈍根，二為利根。鈍根謂信勝解，利根謂見至（Kāyasākṣin）。無學道有二聖：一為鈍根，二為利根。鈍根謂時解脫，利根謂不時解脫（Asāmayikavimukta）。此約三道，總有六聖。今隨信行與六者為因，信勝解與四者為因，除去見道二聖。時解脫道與二者為因，除去見道和修道四聖。若隨法行，及見至、不時解脫道，隨其次第，與三、二、一為同類因。解釋說，隨法行與三者為因，謂隨法行、見至、不時解脫。見至與二者為因，除去隨法行。不時解脫與一者為因，除去隨法行及見至。論中說，諸上地道（Uttara-bhūmi-mārga），為下地因（Adhara-bhūmi-hetu），云何名為或等或勝？解釋說，此難九地道（Navabhūmika-mārga）互為因，上地勝，下地劣，與下地為因，是則與劣者為因，非等勝也。論中說，由因增長，及由根故，謂見道等下下品等，後後位中，因轉增長。解釋說，答前難也。不由地有上下，令道等有勝劣。雖依下地，望上地道，有二種因，得名為勝。一由因增長，第二及由根故。由因增長者，謂見道等下。解釋因增長也。等取修道，及無學道，後後位中，因轉增勝，謂修無學。
【English Translation】 English version Sabhāgahetu (同類因, Cause of the same kind). It is explained that the Darśanamārga (見道, Path of Seeing) is the cause with three: Darśanamārga, Bhāvanāmārga (修道, Path of Cultivation), and Aśaikṣamārga (無學道, Path of No-More-Learning). Bhāvanāmārga is the cause with two: excluding Darśanamārga. Aśaikṣamārga is the cause with one: excluding Darśanamārga and Bhāvanāmārga. Furthermore, among these, the Mṛdvindriya-mārga (鈍根道, Path of dull faculties) is the cause of the same kind with both dull and sharp faculties (Tīkṣṇendriya). The paths of sharp faculties are the cause for the paths of sharp faculties. For example, Śraddhānusārin (隨信行, One who follows by faith), and Śraddhādhimukta (信勝解, One liberated by faith), Sāmayikavimukta (時解脫道, One liberated in due season), in their respective order, are the cause of the same kind with six, four, and two. It is explained that there are two Āryas (聖, Noble Ones) in Darśanamārga: one with dull faculties and one with sharp faculties. The one with dull faculties is Śraddhānusārin, and the one with sharp faculties is Dharmānusārin (隨法行, One who follows by Dharma). There are two Āryas in Bhāvanāmārga: one with dull faculties and one with sharp faculties. The one with dull faculties is Śraddhādhimukta, and the one with sharp faculties is Kāyasākṣin (見至, One who has attained realization). There are two Āryas in Aśaikṣamārga: one with dull faculties and one with sharp faculties. The one with dull faculties is Sāmayikavimukta, and the one with sharp faculties is Asāmayikavimukta (不時解脫, One liberated out of season). Regarding these three paths, there are a total of six Āryas. Now, Śraddhānusārin is the cause with six, Śraddhādhimukta is the cause with four, excluding the two Āryas in Darśanamārga. Sāmayikavimukta is the cause with two, excluding the four Āryas in Darśanamārga and Bhāvanāmārga. If Dharmānusārin, Kāyasākṣin, and Asāmayikavimukta, in their respective order, are the cause of the same kind with three, two, and one. It is explained that Dharmānusārin is the cause with three, namely Dharmānusārin, Kāyasākṣin, and Asāmayikavimukta. Kāyasākṣin is the cause with two, excluding Dharmānusārin. Asāmayikavimukta is the cause with one, excluding Dharmānusārin and Kāyasākṣin. The treatise says that the Uttara-bhūmi-mārga (上地道, Path of higher grounds) is the Adhara-bhūmi-hetu (下地因, cause of lower grounds). How is it called either equal or superior? It is explained that this questions the mutual causality of the Navabhūmika-mārga (九地道, paths of the nine grounds). The higher ground is superior, and the lower ground is inferior. If the higher ground is the cause for the lower ground, then it is the cause for the inferior, which is neither equal nor superior. The treatise says that due to the increase of causes and due to the faculties, such as the inferior qualities of Darśanamārga, in the later stages, the causes gradually increase. It is explained that this answers the previous question. The superiority or inferiority of the paths is not due to the higher or lower grounds. Although relying on the lower ground, in relation to the path of the higher ground, there are two kinds of causes that can be called superior. First, due to the increase of causes, and second, due to the faculties. The increase of causes refers to the inferior qualities of Darśanamārga. It explains the increase of causes. 'Etc.' includes Bhāvanāmārga and Aśaikṣamārga. In the later stages, the causes gradually increase and become superior, referring to the cultivation of no-more-learning.
學道。在見道后。無學道在修道后。名為後後。又見道等。各有下下品等九品道也。此九品等位。後後位中。因亦轉勝。如上地起見道。與下地修道等為因。及上地下下品等。道與下地上中品等道。為因。以後后位因增長也。第二由根者。上地鈍根道。與下地利根道為因。論文不釋根者。謂易解故。又論云。雖一相續無容可得隨信隨法二道現起。而已生者為未來因。解云。此文釋伏難。伏難意者。難前及由根故。如一身中。已起鈍根隨信行道。不可更起利根隨法行道如何可說上地鈍根道。與下地利根道為因。故言雖一相續身無容二道起。而上地已起。隨信行道。與下地未來。隨法行為因。理無妨矣 加行生亦然者。此明有漏加行生法。同前無漏。唯與等勝。為同類因。故言亦然 聞思所成等者。正明加行善體也。謂聞思所成等者。等取修所成。因聞思修。所成功德。名彼所成。此之三慧。加功用行。方得發生。名加行善。聞所成法。與聞所成慧。為同類因。是名為等。聞所成法。與思修慧。為同類因。是名為勝。思與思修為同類因。除聞所成以聞劣故。修唯與修。為同類因。除聞思二。以二劣故 欲界無修。是散地故。上二界無思。舉心思時。便入定故。無色無聞無耳根故。論文約三界明因。讀可解也 此加行善束成
【現代漢語翻譯】 現代漢語譯本： 關於學道。在見道之後，存在無學道，它在修道之後。這被稱為『後後』。此外，見道等階段，各自有下下品等九個品級的道。在這九個品級的位次中，『後後』位中的因也會逐漸殊勝。例如，上地所生起的見道，與下地的修道等作為因；以及上地的下下品等道，與下地的上中品等道作為因。這是因為『後後』位的因增長的緣故。 第二，關於根器。上地的鈍根道，與下地的利根道作為因。論文沒有解釋根器，是因為這容易理解。此外，論中說：『即使在同一相續中，也不可能同時生起隨信行道和隨法行道。已經生起的道，是未來道的因。』解釋說：這段文字是爲了消除疑問。疑問在於，如果像一個身體中，已經生起了鈍根的隨信行道，不可能再生起利根的隨法行道，那麼如何能說上地的鈍根道，是下地的利根道的因呢？所以說，即使在同一相續身中，不可能同時生起兩種道，但是上地已經生起的隨信行道，作為下地未來將要生起的隨法行道的因，在道理上是沒有妨礙的。 『加行生亦然』，這句話說明有漏的加行生法，與前面的無漏法相同，僅僅與同等和殊勝的法作為同類因。所以說『亦然』。 『聞思所成等』，這是正式說明加行善的本體。所謂聞思所成等，『等』字包括了修所成。通過聽聞、思考、修習所成就的功德，稱為『彼所成』。這三種智慧，加上功用行，才能發生，稱為加行善。聞所成的法，與聞所成的慧，作為同類因，這稱為『等』。聞所成的法，與思、修所成的慧，作為同類因，這稱為『勝』。思與思修作為同類因，排除聞所成，因為聞比較低劣。修僅僅與修作為同類因，排除聞思二者，因為聞思二者比較低劣。 欲界沒有修，因為欲界是散亂之地。上二界沒有思，因為一進行思考，就會入定。無色界沒有聽聞，因為沒有耳根。論文是就三界來闡明因，閱讀就可以理解。這些加行善聚集而成。
【English Translation】 English version: Regarding the path of learning (Śaikṣa-mārga). After the path of seeing (Darśana-mārga), there exists the path of no-more-learning (Aśaikṣa-mārga), which follows the path of cultivation (Bhāvanā-mārga). This is called 'later-later' (後後). Furthermore, the stages of the path of seeing, etc., each have nine grades, such as the lowest of the lowest (下下品). Within these nine grades, the causes in the 'later-later' stage gradually become more excellent. For example, the path of seeing that arises in the higher realm serves as a cause for the path of cultivation in the lower realm; and the lowest of the lowest grade of the path in the higher realm serves as a cause for the upper-middle grade of the path in the lower realm. This is because the causes in the 'later-later' stage increase. Secondly, regarding faculties (Indriya). The dull faculties (Mṛdu-indriya) of the higher realm serve as a cause for the sharp faculties (Tīkṣṇa-indriya) of the lower realm. The treatise does not explain faculties because it is easy to understand. Furthermore, the treatise says: 'Even in the same continuum (Ekasaṃtāna), it is impossible for the path of faith (Śraddhānusārin) and the path of dharma (Dharmānusārin) to arise simultaneously. The path that has already arisen is the cause of the future path.' The explanation is: This passage is to eliminate doubts. The doubt is that if, in one body, the path of faith with dull faculties has already arisen, and it is impossible for the path of dharma with sharp faculties to arise again, then how can it be said that the path of dull faculties in the higher realm is the cause of the path of sharp faculties in the lower realm? Therefore, it is said that even in the same continuum, it is impossible for two paths to arise simultaneously, but there is no contradiction in the path of faith that has already arisen in the higher realm serving as the cause for the path of dharma that will arise in the future in the lower realm. 'The arising of application (Prayoga) is also the same.' This sentence explains that the defiled (Sāsrava) application arising dharma is the same as the preceding undefiled (Anāsrava) dharma, and only serves as a homogeneous cause with equal and superior dharmas. Therefore, it is said 'also the same'. 'Arising from hearing, thinking, etc.' This is the formal explanation of the essence of application virtue. The so-called arising from hearing, thinking, etc., the word 'etc.' includes arising from meditation (Bhāvanā). The merits achieved through hearing (Śruta), thinking (Cintā), and meditation are called 'achieved by them'. These three wisdoms (Prajñā), together with effortful practice (Prayoga), can arise, and are called application virtue. The dharma arising from hearing and the wisdom arising from hearing serve as a homogeneous cause, which is called 'equal'. The dharma arising from hearing and the wisdom arising from thinking and meditation serve as a homogeneous cause, which is called 'superior'. Thinking and thinking-meditation serve as a homogeneous cause, excluding that arising from hearing, because hearing is inferior. Meditation only serves as a homogeneous cause with meditation, excluding hearing and thinking, because hearing and thinking are inferior. The desire realm (Kāmadhātu) has no meditation because it is a scattered land. The upper two realms have no thinking because as soon as one thinks, one enters samādhi. The formless realm (Ārūpyadhātu) has no hearing because there is no ear faculty. The treatise clarifies the cause in terms of the three realms, which can be understood by reading. These application virtues gather together.
九品。若下下品。為九品因。下中品。與八為因。乃至上上品。唯與上上品為因。除前劣故。生得善法。九品相望。展轉為因。染污亦然。謂生得善。或從下品。生中上品。或從上品生中下品。容一一后皆現前故。故得九品展轉為因。染污亦爾者。準生得說也。無覆無記。總有四種。謂異熟生。威儀路。工巧處。變化心。俱隨其次第。與四三二一為因。解云。后勝前故也。
從此第四。明相應因。論云。如是已說同類因相。第四相應因相云何。頌曰。
相應因決定 心心所同依
釋曰。相應因者。心心所法。要須同依。方名相應。故言決定。謂同依言。即顯必同所依。同所緣。同行相。同時。同事。五義具足。名為相應。論云。此中同言顯所依一。謂若眼識。用此剎那眼根為依。相應受等。亦即用此眼根為依。乃至意識。及相應法。同依意根。應知亦爾。解云。心與心所。所依不異。名為一也。
從此第五。明遍行因。論云。如是已說相應因相。第五遍行因相云何。頌曰。
遍行謂前遍 為同地染因
釋曰。遍行者。謂十一遍使。及相應俱有法也。十一遍使者。謂苦諦有七。五見。疑。無明也。集諦有四。邪見。見取。疑。無明也。此等諸法遍與五部染法為因。名為遍行。遍行
【現代漢語翻譯】 現代漢語譯本： 九品。若下下品，作為九品（指九種不同等級的善業或惡業）的因。下中品，與八品（指從下中品到上上品之間的八種品級）作為因。乃至上上品，唯與上上品作為因。因為之前的品級已經劣於後者。生得的善法，九品之間相互觀望，輾轉作為因。染污法也是如此。意思是生得的善，或者從下品，生中上品，或者從上品生中下品，因為容許一一品級之後都可能現前。所以說九品可以輾轉作為因。染污法也是如此，可以參照生得善法來理解。無覆無記法，總共有四種，即異熟生、威儀路、工巧處、變化心。它們各自依次與四、三、二、一（指不同數量的同類法）作為因。解釋說，因為後者勝於前者。 從此第四，闡明相應因。論中說：『像這樣已經說了同類因的相狀，第四種相應因的相狀是怎樣的呢？』頌詞說： 『相應因決定，心心所同依。』 解釋說：相應因，是指心和心所法，必須要共同依止（同一個所依根），才能稱為相應。所以說『決定』。『同依』，就顯示了必定是相同的所依根、相同的所緣境、相同的行相、相同的時間、相同的事業，五種意義都具備，才叫做相應。論中說：『這裡所說的『同』，顯示了所依根是同一個。』比如眼識，用這一剎那的眼根作為所依根，相應的受等（心所法），也用這個眼根作為所依根。乃至意識，以及相應法，共同依止意根，應該知道也是這樣。解釋說：心與心所，所依根不相異，就叫做『一』。 從此第五，闡明遍行因。論中說：『像這樣已經說了相應因的相狀，第五種遍行因的相狀是怎樣的呢？』頌詞說： 『遍行謂前遍，為同地染因。』 解釋說：遍行，是指十一遍使（eleven pervasive afflictions），以及與它們相應的俱有法。十一遍使，是指苦諦下有七種：五見（five views）、疑（doubt）、無明（ignorance）；集諦下有四種：邪見（wrong view）、見取（view-attachment）、疑（doubt）、無明（ignorance）。這些法普遍地與五部（five categories）染污法作為因，叫做遍行。
【English Translation】 English version: The nine grades. If the lowest of the lowest grade serves as the cause for the nine grades (referring to the nine different levels of good or evil karma). The lower-middle grade, along with eight grades (referring to the eight grades from lower-middle to highest-highest) serves as the cause. Even the highest-highest grade, only with the highest-highest grade as the cause, because the previous grades are inferior to the latter. Innate good dharmas, the nine grades observe each other, reciprocally serving as the cause. So are defiled dharmas. Meaning, innate good, either from the lower grade, gives rise to the middle-upper grade, or from the upper grade gives rise to the middle-lower grade, because it is permissible that each grade may appear after another. Therefore, it is said that the nine grades can reciprocally serve as the cause. So are defiled dharmas, which can be understood by referring to innate good dharmas. Uncovered and unspecified dharmas, in total there are four types, namely, resultant-born, deportment, skillful activities, and transformation mind. They each sequentially serve as the cause with four, three, two, one (referring to different quantities of similar dharmas). It is explained that because the latter is superior to the former. From this fourth section, the concurrent cause is explained. The treatise says: 'Having thus explained the characteristics of the homogenous cause, what are the characteristics of the fourth, concurrent cause?' The verse says: 'The concurrent cause is definite, mind and mental factors share the same basis.' It is explained that the concurrent cause refers to mind and mental factors, which must share the same basis (the same supporting root) to be called concurrent. Therefore, it is said 'definite'. 'Sharing the same basis' indicates that it must be the same supporting root, the same object, the same aspect, the same time, and the same function, all five meanings being complete, to be called concurrent. The treatise says: 'Here, the word 'same' indicates that the supporting root is one.' For example, eye consciousness uses the eye root of this moment as its supporting root, and the corresponding feeling, etc. (mental factors), also use this eye root as its supporting root. Even the mind consciousness, and the corresponding dharmas, commonly rely on the mind root, it should be known that it is also like this. It is explained that the mind and mental factors, the supporting root is not different, is called 'one'. From this fifth section, the pervasive cause is explained. The treatise says: 'Having thus explained the characteristics of the concurrent cause, what are the characteristics of the fifth, pervasive cause?' The verse says: 'Pervasive refers to the preceding pervasive, as the cause of defilement in the same realm.' It is explained that pervasive refers to the eleven pervasive afflictions (ekādaśa-anubandhāḥ), and the co-existent dharmas corresponding to them. The eleven pervasive afflictions refer to seven under the truth of suffering (duḥkha-satya): the five views (pañca dṛṣṭayaḥ), doubt (vicikitsā), and ignorance (avidyā); and four under the truth of origin (samudaya-satya): wrong view (mithyā-dṛṣṭi), view-attachment (dṛṣṭi-parāmarśa), doubt (vicikitsā), and ignorance (avidyā). These dharmas universally serve as the cause with the five categories (pañca-bhāga) of defiled dharmas, and are called pervasive.
即因。持業釋也。謂前遍者。唯取前生。遍行諸法為因。此之前生。簡未來世。唯通過現。為同地者。不與異地染法為因也。論云。此與染法為通因故。同類因外更別建立。亦為餘部染法因故。由此勢力。餘部染法。及彼眷屬。亦生長故。解云。為遍行因。取五部果。名為通因。若同類因。唯自部果。非通因也。言眷屬者。謂與煩惱。相應俱有法也。
從此第六。明異熟因者。論云。如是已說遍行因相。第六異熟因相云何。頌曰。
異熟因不善 及善唯有漏
釋曰。唯諸不善及善有漏。是異熟因。異熟法故。問何緣無記。不招異熟 答由力劣故。如朽敗種 問何緣無漏。不招異熟。答無愛潤故。如貞實種無水潤沃。又非系地。如何能招系地異熟。余法具二。是故能招。如貞實種。水所沃潤。言異熟者。依薩婆多宗。因是善惡。果是無記。異類而熟。名為異熟。俱有等四。因。唯同類熟 謂因與果。俱性同故 能作一因。兼同異熟 謂有同性果。有異性果。故 今異熟因。唯異類熟。故唯此一名異熟因。
從此大文。第三明世攝。頌曰。
遍行與同類 二世三世三
釋曰。二世者。遍行同類。唯通過現二世也。三世三者。謂異熟相應俱有三因。通三世也。頌既不說能作因所居。義
【現代漢語翻譯】 現代漢語譯本： 『即因』（hetu）是『持業釋』（karmadharaya）的含義。意思是說，前面的『遍行因』（sarvatraga-hetu），只取前生的、遍行於諸法的法作為因。這個『前生』，是爲了簡別未來的世。『唯通過現』，是指只通過現在的法。『為同地者』，是指不與不同地的染污法作為因。論中說：『此與染法為通因故』，意思是說，遍行因與染污法是共同的因，所以需要在『同類因』（sabhaga-hetu）之外，另外建立『遍行因』。『亦為餘部染法因故』，意思是說，遍行因也是其他部類的染污法的因。『由此勢力，餘部染法，及彼眷屬，亦生長故』，因為這個原因，其他部類的染污法，以及它們的眷屬，也能生長。解釋說：『為遍行因，取五部果，名為通因』，意思是說，遍行因能取五部的果，所以稱為『通因』。如果『同類因』，只能取自己部類的果，所以不是『通因』。『言眷屬者，謂與煩惱，相應俱有法也』，這裡說的眷屬，是指與煩惱相應、同時存在的法。
從此第六部分，說明『異熟因』（vipaka-hetu）。論中說：『如是已說遍行因相，第六異熟因相云何？』（像這樣已經說了遍行因的相，第六異熟因的相是什麼呢？）頌曰：
『異熟因不善，及善唯有漏』
解釋說：只有那些不善和善的有漏法，才是『異熟因』，因為它們是『異熟法』。問：為什麼無記法（avyakrta）不能招感異熟果呢？答：因為它們的力量弱。就像朽爛的種子。問：為什麼無漏法（anasrava）不能招感異熟果呢？答：因為它們沒有愛的滋潤。就像堅實的種子沒有水的滋潤。而且無漏法不是繫縛於三界之地的，怎麼能招感繫縛於三界之地的異熟果呢？只有有漏的善和不善法，既有力量，又有愛的滋潤，所以才能招感異熟果。就像堅實的種子，被水所滋潤。這裡說的『異熟』，按照薩婆多部（Sarvastivadins）的觀點，因是善或惡，果是無記，因果不同類而成熟，稱為『異熟』。『俱有因』（sahabhu-hetu）等四種因，都是同類成熟，意思是說，因和果的性質相同。『能作因』（karana-hetu）既有同類成熟，也有異類成熟，意思是說，能作因既能產生同性質的果，也能產生不同性質的果。而『異熟因』，只有異類成熟，所以只有它才被稱為『異熟因』。
從此大段文字的第三部分，說明世所攝。頌曰：
『遍行與同類，二世三世三』
解釋說：『二世者，遍行同類，唯通過現二世也』，意思是說，遍行因和同類因，只通過過去和現在兩世。『三世三者，謂異熟相應俱有三因，通三世也』，意思是說，異熟因、相應因（samprayuktaka-hetu）和俱有因這三種因，通於過去、現在、未來三世。頌文既然沒有說『能作因』所處的世，按照義理推斷，...
【English Translation】 English version: 'Hetu' (因) is the meaning of 'Karmadharaya' (持業釋). It means that the preceding 'Sarvatraga-hetu' (遍行因, pervasive cause) only takes the dharmas (法) of the previous life that pervade all dharmas as the cause. This 'previous life' is to distinguish it from the future life. 'Only through the present' means only through the present dharma. 'For those in the same realm' means not taking defiled dharmas (染法) in different realms as the cause. The treatise says: 'This is a common cause with defiled dharmas,' meaning that the pervasive cause is a common cause with defiled dharmas, so it is necessary to establish a 'Sarvatraga-hetu' separately from the 'Sabhaga-hetu' (同類因, cause of the same kind). 'Also because it is the cause of defiled dharmas in other categories' means that the pervasive cause is also the cause of defiled dharmas in other categories. 'Due to this power, defiled dharmas in other categories and their retinues also grow,' because of this reason, defiled dharmas in other categories and their retinues can also grow. The explanation says: 'Taking the fruits of the five categories as the pervasive cause is called the common cause,' meaning that the pervasive cause can take the fruits of the five categories, so it is called the 'common cause.' If the 'cause of the same kind' can only take the fruits of its own category, it is not a 'common cause.' 'The retinue refers to the dharmas that are corresponding and co-existing with afflictions (煩惱).'
From this sixth part, the 'Vipaka-hetu' (異熟因, cause of different maturation) is explained. The treatise says: 'Thus, the characteristics of the pervasive cause have been explained. What are the characteristics of the sixth Vipaka-hetu?' The verse says:
'The Vipaka-hetu is unwholesome and wholesome, only with outflows.'
The explanation says: Only those unwholesome and wholesome dharmas with outflows are 'Vipaka-hetu' because they are 'Vipaka-dharma' (異熟法, dharma of different maturation). Question: Why can't indeterminate dharmas (avyakrta) cause Vipaka-fruits? Answer: Because their power is weak, like rotten seeds. Question: Why can't non-outflow dharmas (anasrava) cause Vipaka-fruits? Answer: Because they have no nourishment of love, like solid seeds without the nourishment of water. Moreover, non-outflow dharmas are not bound to the realm of the three realms, how can they cause Vipaka-fruits bound to the realm of the three realms? Only wholesome and unwholesome dharmas with outflows have both power and the nourishment of love, so they can cause Vipaka-fruits, like solid seeds nourished by water. The 'Vipaka' here, according to the view of the Sarvastivadins (薩婆多部), the cause is wholesome or unwholesome, and the fruit is indeterminate. The maturation of cause and effect is different, which is called 'Vipaka.' The four causes such as 'Sahabhu-hetu' (俱有因, co-existing cause) all mature in the same category, meaning that the nature of cause and effect is the same. 'Karana-hetu' (能作因, efficient cause) matures both in the same category and in different categories, meaning that the efficient cause can produce both fruits of the same nature and fruits of different natures. However, the 'Vipaka-hetu' only matures in different categories, so only it is called 'Vipaka-hetu.'
From the third part of this large section, the realms included are explained. The verse says:
'Pervasive and same kind, two times; different maturation, corresponding, and co-existing, three times.'
The explanation says: 'Two times, pervasive and same kind, only through the past and present two times,' meaning that the pervasive cause and the cause of the same kind only pass through the past and present two times. 'Three times, different maturation, corresponding, and co-existing, three times,' meaning that the three causes of Vipaka-hetu, Samprayuktaka-hetu (相應因, corresponding cause), and Sahabhu-hetu are all connected to the past, present, and future three times. Since the verse does not mention the realms in which the 'efficient cause' is located, according to the meaning,...
準應知。通三世非世。非世者無為也。
從此大文第二。明因得果。于中有四。一總標果體。二對因配果。三別顯果相。四因取與時 且初第一。總標果體者。論云。已說六因相別世定。何等為果。對彼成因。頌曰。
果有為離系 無為無因果
釋曰。上句出體。下句釋妨 果有為離系者。釋體也。果有二種。一者有為。謂士用。增上。等流。異熟。此為六因。所引生故。名之為果。二者離系。擇滅為體。由道所證。擇滅名果 道為證因。非為生因。故此證因非六因攝 無為無因果者。釋疑也。論云。若爾無為。許是果故。則應有因。要對彼因。乃可得說此為果故。又此無為。許是因故。則應有果。要對彼果。乃可得說此為因故。解云。無為是離系果。應名有因。無為是能作因。應名有果也。為遣此疑。故有斯頌。無為無因者。無六因故。謂無為法。體雖是果。是所證果。非是六因所引生果。故名無因。無為無果者。無五果故。謂無為法。于生不障。立能作因。非能證故。無離系果。無取與用。無有為果。是故擇滅。是因無果。是果無因。餘二無為。是因非果。故三無為。皆無因果。舊譯無為非因果者。此翻謬矣。無為是能作因。不可言非因。無為是離系果。不可言非果。非即非其自體。無即乃是
【現代漢語翻譯】 現代漢語譯本： 應當知道。通達三世，就不是世俗的了。所謂『非世』，就是指無為法（Nirvana，不生不滅的境界）。
從這裡開始是本文的第二大部分，闡明因果關係。其中包含四個方面：一、總括果的本體；二、將因與果對應起來；三、分別顯示果的相狀；四、因的取捨時機。首先是第一點，總括果的本體。論中說：『已經說明了六因的相狀差別和世間的確定性，那麼什麼是果呢？與那些作為因的相對的是什麼呢？』頌詞說：
『果是有為的離系（Visamyoga，解脫）果，無為法（Asamskrta，非造作）沒有因果。』
解釋說：上面一句說明果的本體，下面一句解釋疑問。『果是有為的離系果』，這是解釋果的本體。果有兩種：一是『有為』，指士用果（Purusartha-phala，由人的努力產生的果報），增上果（Adhipati-phala，由增上緣產生的果報），等流果（Nisyanda-phala，與因相似的果報），異熟果（Vipaka-phala，不同性質的因所產生的果報）。這些都是由六因所引發產生的，所以稱為果。二是『離系』，以擇滅（Pratisamkhya-nirodha，通過智慧選擇而達到的滅盡）為本體，由道（Marga，修行之路）所證得，這種通過智慧選擇而達到的滅盡稱為果。道是證得果的因，而不是產生果的因，所以這種證因不屬於六因的範疇。
『無為法沒有因果』，這是解釋疑問。論中說：『如果這樣，無為法被認為是果，那麼就應該有因。必須與那個因相對，才能說這是果。而且，這個無為法被認為是因，那麼就應該有果。必須與那個果相對，才能說這是因。』解釋說：無為法是離系果，應該說有因；無為法是能作因（Karana-hetu，產生作用的因），應該說有果。爲了消除這個疑問，所以有這個頌詞。『無為法沒有因』，是沒有六因的緣故。意思是說，無為法的本體雖然是果，是所證得的果，但不是由六因所引發產生的果，所以稱為無因。『無為法沒有果』，是沒有五果的緣故。意思是說，無為法對於生沒有障礙，可以作為能作因，但不能作為能證的因，所以沒有離系果，沒有取與的作用，沒有有為果。因此，擇滅是因但沒有果，是果但沒有因。其餘兩種無為法，是因但不是果。所以三種無為法，都沒有因果。舊譯本說『無為法不是因果』，這種翻譯是錯誤的。無為法是能作因，不能說不是因；無為法是離系果，不能說不是果。『非』是否定其自體，『無』才是沒有。
【English Translation】 English version: It should be known. To penetrate the three times is to be non-mundane. 'Non-mundane' refers to Asamskrta (unconditioned, uncreated).
From here begins the second major section of this text, elucidating the relationship between cause and effect. It encompasses four aspects: first, a general outline of the nature of the effect; second, the pairing of causes with their corresponding effects; third, a separate exposition of the characteristics of the effect; and fourth, the timing of the acceptance or rejection of causes. Let's begin with the first point, the general outline of the nature of the effect. The treatise states: 'Having already explained the distinct characteristics and worldly certainty of the six causes, what then is the effect? What corresponds to those that serve as causes?' The verse states:
'The effect is conditioned Visamyoga (separation, detachment), Asamskrta (unconditioned) has no cause and effect.'
The explanation is: The first line explains the nature of the effect, and the second line addresses doubts. 'The effect is conditioned Visamyoga', this explains the nature of the effect. There are two types of effects: first, 'conditioned', referring to Purusartha-phala (the fruit of human effort), Adhipati-phala (the fruit of dominant condition), Nisyanda-phala (the fruit of resemblance to the cause), and Vipaka-phala (the fruit of different nature from the cause). These are all produced by the six causes, hence they are called effects. Second, 'Visamyoga', with Pratisamkhya-nirodha (cessation through discernment) as its essence, attained through the path (Marga), this cessation through discernment is called the effect. The path is the cause for realizing the effect, not the cause for producing the effect, so this realizing cause is not included in the six causes.
'Asamskrta has no cause and effect', this addresses doubts. The treatise states: 'If so, Asamskrta is considered an effect, then it should have a cause. It must correspond to that cause in order to say that this is the effect. Moreover, this Asamskrta is considered a cause, then it should have an effect. It must correspond to that effect in order to say that this is the cause.' The explanation is: Asamskrta is the Visamyoga effect, it should be said to have a cause; Asamskrta is the Karana-hetu (instrumental cause), it should be said to have an effect. To dispel this doubt, this verse is given. 'Asamskrta has no cause', is because it lacks the six causes. It means that although the essence of Asamskrta is an effect, it is the effect that is realized, not the effect produced by the six causes, so it is called without cause. 'Asamskrta has no effect', is because it lacks the five effects. It means that Asamskrta does not obstruct arising, it can serve as the Karana-hetu, but it cannot serve as the cause for realization, so there is no Visamyoga effect, no function of taking and giving, and no conditioned effect. Therefore, Pratisamkhya-nirodha is a cause but has no effect, it is an effect but has no cause. The other two types of Asamskrta are causes but not effects. Therefore, all three types of Asamskrta have no cause and effect. The old translation saying 'Asamskrta is not a cause and effect' is a mistaken translation. Asamskrta is the Karana-hetu, it cannot be said to be not a cause; Asamskrta is the Visamyoga effect, it cannot be said to be not an effect. 'Not' negates its own nature, 'without' is truly lacking.
無他。故得言無。不可言非也。論云。何緣不許諸無間道。與離系果。為能作因(難合有因)。于生不障。立能作因。無為無生。道何所作(答前難也)。若爾誰果。果義如何(解云。此有兩句問。一道既非因。未知誰果。二無因是果。果義如何也)。謂是道果。道力得故(言道果者。答誰果也。道力得者。答果義也)。若爾道果。應唯是得。道于得有能。非擇滅故(解云。得者。離系得也。由道引故 應有功能)。不爾。于得於擇滅中。道之功能有差別故(答也)。云何于得。道有功能(徴也)。謂能生故(答也)。得是有為。道能生故 云何于滅道有功能(徴也)。謂能證故(答由道證擇滅也)。由此理故。道雖非滅因。而可得說擇滅。為道果(結成也)。
從此第二。明對因配果。論云。總說已竟。于諸果中。應說何果何因所得。頌曰。
后因果異熟 前因增上果 同類遍等流 俱相應士用
釋曰。后因者。謂異熟因。於六因中。最後說故。初異熟果。此因所得 言前因者。謂能作因。於六因中。最初說故。后增上果。此因所得。由能作因有增上力所引得果。名為增上。增上之果。依主釋也。謂能作因。於法不障。得增上名。或能作因。亦有勝力。如十處界於五識身。諸有情業。于器世
【現代漢語翻譯】 沒有其他原因。因此可以說『無』，但不能說『非』。《論》中說：『為何不允許諸無間道（anantarya-marga，直接趨向解脫的道路）與離系果（visamyoga-phala，斷除煩惱的果報）為能作因（karana-hetu，產生結果的因素）？』因為它們對於（煩惱的）產生沒有障礙，所以立為能作因。無為法（asamskrta-dharma，不依賴因緣而存在的法）沒有生滅，道（marga，道路）能做什麼呢？』（這是對前面問題的回答）。『如果這樣，那麼誰是果（phala，結果）？果的意義是什麼？』（解釋說：這裡有兩句問話。一是道既然不是因，那麼不知道誰是果。二是無因是果，那麼果的意義是什麼？）『說是道果（marga-phala，由道產生的果報），由道的力量而獲得。』（說『道果』，是回答誰是果的問題。『道力得』，是回答果的意義的問題）。『如果這樣，道果應該只是『得』（prapti，獲得），道對於『得』有作用，而不是擇滅（pratisamkhya-nirodha，通過智慧選擇而達到的滅盡）的緣故。』（解釋說：『得』，是離系得。由道引導的緣故，應該有作用）。『不是這樣。對於『得』和『擇滅』，道的作用是有差別的。』（回答）。『在『得』方面，道有什麼作用呢？』（提問）。『說是能夠產生。』（回答）。『得』是有為法（samskrta-dharma，依賴因緣而存在的法），道能夠產生它。『在『滅』方面，道有什麼作用呢？』（提問）。『說是能夠證得。』（回答，由道證得擇滅）。由於這個道理，道雖然不是滅的因，但可以說擇滅是道果（marga-phala，由道產生的果報）。
從此第二部分，闡明因果的對應關係。《論》中說：『總的說明已經完畢，在各種果中，應該說明什麼果由什麼因所得。』頌文說：
『后因果異熟，前因增上果，同類遍等流，俱相應士用。』
解釋說：『后因』，是指異熟因（vipaka-hetu，導致不同性質結果的因），在六因（sad-hetu，六種因）中，最後說明。最初的異熟果（vipaka-phala，由異熟因產生的果報），由此因所得。『前因』，是指能作因（karana-hetu，產生結果的因素），在六因中，最初說明。後面的增上果（adhipati-phala，由增上因產生的果報），由此因所得。由能作因有增上力所引導而得到的果，名為增上。增上之果，是依主釋（tatpurusa，一種複合詞的構成方式）。意思是能作因，對於法沒有障礙，得到增上的名稱。或者能作因，也有強大的力量，如十處界（dasa-ayatanani，十種處）對於五識身（panca-vijnanakaya，五種識的集合），諸有情業（karma，行為）對於器世間（bhajana-loka，眾生所居住的世界）。
【English Translation】 There is no other reason. Therefore, it can be said 'non-existence,' but it cannot be said 'not.' The Treatise says: 'For what reason are the anantarya-marga (paths of immediate result) and visamyoga-phala (fruit of detachment) not permitted as karana-hetu (efficient cause)?' Because they do not obstruct the arising (of afflictions), they are established as karana-hetu. Asamskrta-dharma (unconditioned dharmas) do not arise, so what does the marga (path) do?' (This is an answer to the previous question). 'If so, then who is the phala (result)? What is the meaning of phala?' (Explanation: There are two questions here. First, since the marga is not a cause, then who is the result? Second, if no cause is the result, then what is the meaning of result?) 'It is said to be marga-phala (fruit of the path), obtained by the power of the marga.' (Saying 'marga-phala' answers the question of who is the result. 'Marga-labdha' answers the question of the meaning of result). 'If so, the marga-phala should only be prapti (attainment), because the marga has an effect on prapti, and not on pratisamkhya-nirodha (cessation through wisdom).' (Explanation: 'Prapti' is detachment. Because it is guided by the marga, it should have an effect). 'It is not so. The effect of the marga is different for prapti and pratisamkhya-nirodha.' (Answer). 'In terms of prapti, what effect does the marga have?' (Question). 'It is said to be able to produce it.' (Answer). 'Prapti' is samskrta-dharma (conditioned dharmas), and the marga is able to produce it. 'In terms of nirodha (cessation), what effect does the marga have?' (Question). 'It is said to be able to realize it.' (Answer, pratisamkhya-nirodha is realized by the marga). Because of this reason, although the marga is not the cause of cessation, it can be said that pratisamkhya-nirodha is the marga-phala (fruit of the path).
From this second part, it clarifies the correspondence between cause and effect. The Treatise says: 'The general explanation is complete. Among the various fruits, it should be explained which fruit is obtained from which cause.' The verse says:
'The vipaka-phala (result of maturation) is from the vipaka-hetu (cause of maturation), the adhipati-phala (dominant result) is from the karana-hetu (efficient cause), the samanantara-phala (result of immediate contiguity) and nisyanda-phala (result of outflow) are from the sajatiya-hetu (cause of same type), the purusakara-phala (result of human effort) is from the sahabhuh-hetu (cause of co-existence).'
Explanation: 'Vipaka-hetu' refers to the vipaka-hetu (cause of maturation), which is explained last among the six causes (sad-hetu). The initial vipaka-phala (result of maturation) is obtained from this cause. 'Karana-hetu' refers to the karana-hetu (efficient cause), which is explained first among the six causes. The subsequent adhipati-phala (dominant result) is obtained from this cause. The fruit obtained by the dominant power of the karana-hetu is called adhipati. The adhipati-phala is a tatpurusa (dependent determinative compound). It means that the karana-hetu has no obstruction to the dharma, and obtains the name adhipati. Or the karana-hetu also has great power, such as the dasa-ayatanani (ten sense bases) for the panca-vijnanakaya (five aggregates of consciousness), and the karma (actions) of sentient beings for the bhajana-loka (world of beings).
間。言十處者。五根五境。親生五識也。又耳等根。對於眼識生等。亦有展轉增上生力。聞已便生欣見欲故。謂因耳聞。便欣見色。遂發眼識是則耳根。有增上力。能生眼識也 同類遍等流者。此二種因。得等流果 俱相應士用者。俱有相應。得士用果 言士用果者。因有作用。如世士夫。營農等用。因名士用。果從因生。名士用果。士用之果。依主釋也。如世間說鴉足藥草。醉象將軍。藥草似鴉足。名鴉足也。將軍破賊。如醉象。名醉象也。從譬為名。士用亦爾。論云。為唯此二。有士用果為余亦有(問也) 有說余因亦有此果。唯除異熟。由士用果。與因俱生。或無間生。異熟不爾(此師立俱生無間。二士用果故除異熟也)有餘師說。此異熟因。亦有隔越遠士用果。譬如農夫。所收果實(此師更立隔越士用果。故通異熟。春種秋收。隔越士用也)。
從此第三。明果相。論云。異熟等果。其相云何。頌曰。
異熟無記法 有情有記生 等流似自因 離系由慧盡 若因彼力生 是果名士用 除前有為法 有為增上果
釋曰。異熟無記法者。唯于無覆無記。有異熟果。言有情者。謂異熟果。不通非情也。有記生者。謂異熟果。善惡業感。名有記生。既異熟果。唯有記生。明知不通等流
【現代漢語翻譯】 現代漢語譯本： 間。所說的十處，是指五根（眼、耳、鼻、舌、身五種感覺器官）和五境（色、聲、香、味、觸五種感覺對像），它們直接產生五識（眼識、耳識、鼻識、舌識、身識）。此外，耳等根對於眼識的產生等，也有輾轉增上的作用。因為聽聞之後，便會產生欣喜見到的慾望。例如，因為耳朵聽聞，便欣喜見到顏色，於是引發眼識，這就是耳根具有增上力，能夠產生眼識。同類因和遍行因，能夠得到等流果。俱有因、相應因和士用因，能夠得到士用果。所說的士用果，是因為因具有作用，就像世間的士夫，經營農業等作用，因被稱為士用，果從因生，被稱為士用果。士用之果，是依主釋。就像世間所說的鴉足藥草，醉象將軍，藥草像鴉的足，所以叫做鴉足。將軍破敵，像醉了的大象，所以叫做醉象。這是從比喻而得名。士用也是這樣。《論》中說：『難道只有這兩種因，才有士用果嗎？其他的因也有嗎？』（這是提問） 有人說，其他的因也有這種果，唯獨異熟因沒有。因為士用果，與因同時產生，或者無間產生，異熟因不是這樣（這位論師認為俱生和無間是兩種士用果，所以排除了異熟因）。有其他論師說，這種異熟因，也有間隔遙遠的士用果，譬如農夫所收穫的果實（這位論師更設立了間隔遙遠的士用果，所以包括了異熟因，春天播種秋天收穫，就是間隔遙遠的士用）。 從第三點開始，闡明果的相狀。《論》中說：『異熟等果，它們的相狀是怎樣的？』頌詞說： 『異熟是無記法，有情有記而生。 等流相似於自因，離系由智慧斷盡。 若果由彼力而生，此果名為士用。 除去前面的有為法，有為是增上果。』 解釋說：異熟是無記法，只有無覆無記，才有異熟果。說有情，是指異熟果，不包括非有情。有記生，是指異熟果，由善惡業所感，稱為有記生。既然異熟果，只有有記生，明顯知道不包括等流果。
【English Translation】 English version: Interval. The 'ten places' mentioned refer to the five roots (the five sense organs of eyes, ears, nose, tongue, and body) and the five objects (the five sense objects of form, sound, smell, taste, and touch), which directly produce the five consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, and body consciousness). Furthermore, roots such as the ear also have a mutually enhancing influence on the arising of eye consciousness, etc. This is because after hearing, a desire to see arises. For example, because the ear hears, one becomes delighted to see colors, thus triggering eye consciousness. This means the ear root has an enhancing power, capable of producing eye consciousness. Homogeneous cause (sabhāga-hetu) and pervasive cause (sarvatraga-hetu) can obtain equiflowering effect (nisyanda-phala). Co-existent cause (sahabhū-hetu), associative cause (samprayuktaka-hetu), and effort cause (puruṣakāra-hetu) can obtain effort effect. The 'effort effect' refers to the effect arising from the function of a cause, like the efforts of a farmer cultivating the land. The cause is called 'effort,' and the effect arising from the cause is called 'effort effect.' The 'effect of effort' is a possessive compound. It's like saying 'crow-foot herb' or 'drunken elephant general' in the world. The herb resembles a crow's foot, hence the name 'crow-foot.' The general defeats enemies like a drunken elephant, hence the name 'drunken elephant.' The name comes from the analogy. 'Effort' is similar. The Treatise says: 'Is it only these two causes that have effort effects, or do other causes also have them?' (This is a question.) Some say that other causes also have this effect, except for the ripening cause (vipāka-hetu). This is because the effort effect arises simultaneously with the cause or immediately after it, which is not the case with the ripening cause (This master posits that co-arising and immediate are two kinds of effort effects, thus excluding the ripening cause). Other masters say that this ripening cause also has effort effects that are separated by time and distance, like the fruits harvested by a farmer (This master further establishes effort effects separated by time and distance, thus including the ripening cause; sowing in spring and harvesting in autumn is an example of effort separated by time and distance). From the third point onwards, the characteristics of the effects are explained. The Treatise says: 'What are the characteristics of effects such as the ripening effect?' The verse says: 'The ripening is an unspecified dharma, sentient beings are born with specified (karma). The equiflow is similar to its own cause, detachment is exhausted by wisdom. If an effect arises from its power, this effect is called effort. Removing the preceding conditioned dharmas, the conditioned is the enhancing effect.' Explanation: The ripening is an unspecified dharma; only the uncovered and unspecified has a ripening effect. 'Sentient beings' refers to the ripening effect, not including non-sentient beings. 'Specified birth' refers to the ripening effect, influenced by good and bad karma, called specified birth. Since the ripening effect is only specified birth, it is clear that it does not include the equiflow effect.
長養。以等流果及所長養通三性生。故不通也。此上是異熟果相 等流似自因者。謂等流果。皆似自因。謂似同類遍行因故 離系由慧盡者。盡者滅也。慧者擇也。謂此擇滅離系所顯。故將擇滅釋離系果。若因彼力生是果名士用者。若法因彼勢力所生。名士用果。如因下地加行心力。上地有漏．無漏定生。及因清凈靜慮心力。生變化無記心。此等名士用果。擇滅名不生士用果。謂因道力。證得亦得士用果名。除前有為法有為增上果者。有為法生。余法不障。是增上果。故增上果唯有為法 除前者。謂前已生。有為諸法。非增上果。謂果望因。或俱或后。必無果前因后。故言除前也。重言有為者。是除前外諸餘有為。此余有為。或與因俱。或在因后。名增上果。論云。言增上果者。顯依主釋也。增上之果。問士用增上。二果何殊。答士用果名唯對作者。增上果稱。通對此余。如匠所成對能成匠。俱得士用增上果名。對余非匠。唯增上果。解云。謂匠造屋。屋對匠人。是士用果。亦增上果。屋對非匠。唯增上果。以非匠不造屋。屋望非匠非士用果也。
從此第四。明因取與果。論云。于上所說。六種因中。何位何因。取果與果。頌曰。
五取果唯現 二與果亦然 過現與二因 一與唯過去
釋曰。
【現代漢語翻譯】 長養：以等流果（相似於原因的結果）以及所長養的事物，都通於三種性質（善、惡、無記）。因此說長養不通於異熟果（由業力成熟而產生的果報）。以上是關於異熟果的相狀。 等流：類似於自身的原因。指的是等流果，都類似於自身的原因，即類似於同類因和遍行因。因此說等流果類似於自身的原因。 離系：通過智慧而斷盡。盡，是滅的意思；慧，是選擇、決斷的意思。指的是通過這種選擇性的斷滅所顯現的離系果。因此用擇滅來解釋離系果。 若因彼力生是果名士用者：如果某種法由於某種力量而產生，那麼這種果就叫做士用果。例如，由於下地（較低層次的禪定）的加行心力，而產生上地（較高層次的禪定）的有漏或無漏的禪定；以及由於清凈的靜慮心力，而產生變化無記心。這些都叫做士用果。擇滅叫做不生士用果，指的是由於道的力量，證得的果位也得到士用果的名稱。 除前有為法有為增上果者：有為法（由因緣和合而成的法）的產生，不障礙其他法的產生，這就是增上果。因此增上果只有有為法。 除前者：指的是前面已經產生的有為諸法，不是增上果。因為果相對於因來說，要麼同時，要麼在後，絕對沒有果在因前，因在果后的情況。所以說『除前』。重言有為者：是排除前面已經產生的有為法之外的其餘有為法。這些其餘的有為法，或者與因同時，或者在因之後，叫做增上果。論中說：『言增上果者，顯依主釋也。』增上之果。問：士用果和增上果，這兩種果有什麼區別？答：士用果的名稱只針對作者而言，增上果的稱謂，則通用於其他。例如，工匠所完成的房屋，對於能完成房屋的工匠來說，既是士用果，也是增上果；對於不是工匠的人來說，只是增上果。解釋說：工匠建造房屋，房屋對於工匠來說，是士用果，也是增上果；房屋對於非工匠來說，只是增上果，因為非工匠不建造房屋，所以房屋對於非工匠來說，不是士用果。 從此第四：闡明因如何取果和與果。論中說：在上面所說的六種因中，哪個位置的哪個因，取果和與果？頌曰： 五取果唯現，二與果亦然，過現與二因，一與唯過去。 釋曰：
【English Translation】 Nourishment: The co-flowing result (a result similar to its cause) and what is nourished all share the three natures (wholesome, unwholesome, and neutral). Therefore, nourishment does not extend to the Vipaka result (the result arising from the maturation of karma). The above describes the characteristics of the Vipaka result. Co-flowing: Similar to its own cause. This refers to the co-flowing result, which is always similar to its own cause, that is, similar to the homogenous cause and the pervasive cause. Therefore, it is said that the co-flowing result is similar to its own cause. Separation: Exhausted through wisdom. 'Exhaustion' means cessation; 'wisdom' means selection and discernment. This refers to the separation result manifested through this selective cessation. Therefore, selective cessation is used to explain the separation result. If a result arises due to that power, it is called a dominant result: If a certain dharma arises due to a certain power, then this result is called a dominant result. For example, due to the effort of the mind in a lower level (of meditation), a conditioned or unconditioned samadhi arises in a higher level; and due to the power of a pure meditative mind, a changing neutral mind arises. These are all called dominant results. Selective cessation is called the non-arising dominant result, referring to the attainment of a state through the power of the path, which also receives the name of a dominant result. Excluding the preceding conditioned dharmas as the augmenting result: The arising of conditioned dharmas (dharmas arising from the combination of causes and conditions) does not obstruct the arising of other dharmas; this is the augmenting result. Therefore, only conditioned dharmas are augmenting results. Excluding the preceding: This refers to the conditioned dharmas that have already arisen, which are not augmenting results. Because the result is either simultaneous with or subsequent to the cause; there is absolutely no situation where the result precedes the cause and the cause follows the result. Therefore, it is said 'excluding the preceding'. Repeating 'conditioned' means excluding the preceding conditioned dharmas and referring to the remaining conditioned dharmas. These remaining conditioned dharmas, either simultaneous with or subsequent to the cause, are called augmenting results. The treatise says: 'The term augmenting result indicates a possessive compound.' The result of augmentation. Question: What is the difference between the dominant result and the augmenting result? Answer: The name dominant result only applies to the agent, while the term augmenting result applies to others as well. For example, a house built by a craftsman is both a dominant result and an augmenting result for the craftsman who built it; for someone who is not a craftsman, it is only an augmenting result. Explanation: A craftsman builds a house; the house is a dominant result and an augmenting result for the craftsman. The house is only an augmenting result for a non-craftsman, because a non-craftsman does not build the house, so the house is not a dominant result for a non-craftsman. From this fourth section: Clarifying how the cause takes and gives the result. The treatise says: Among the six causes mentioned above, which cause in which position takes and gives the result? The verse says: Five take the result only in the present, two give the result likewise, past and present give with two causes, one gives only in the past. Explanation:
五取果唯現者。除能作因。五因取果。唯于現在。定非過去。彼已取故。亦非未來。彼無用故 二與果亦然者。謂相應俱有二因。與果唯于現在。同前五因。故云亦然。由此二因得俱生果。正取果時。亦與果故 過現與二因者。謂同類遍行。二因與果。通過現世 現在世與果者。謂此二因。有等流果無間生故 過去與果者。謂有隔念等流果也 一與唯過去者。一謂異熟因。此異熟因。唯過去與果。謂異熟果。不與因俱。及無間生故。此因與果。唯過去世問取果與果。其義如何。答能為彼種。故名取果。種者因義。現在為因。能取後果。故取果用。唯于現在。正與彼力。故名與果。謂果將生。因與力用。令入現在。故名與果。故取與用唯目因也。論云。善同類因。有時取果。而非與果。應作四句 第一句者。謂斷善根時。最後所捨得。解云。最後善得住現在世。已成因義。故名取果。無後善得果。至生相故。此現在因。不名與果。也 第二句者。謂續善根時。最初所得得。解云。續善根時。最初所得得者。謂得過去最後。所舍善得。此過去善得。名為與果。謂善得所引果。今時至生相故也。不名取果者。由已取故也。應言爾時。續者前得。解云。論主恐人不解前文所得得言。謂將通取過去諸得故。今解云。應說爾時續者
【現代漢語翻譯】 現代漢語譯本 五取果唯現者：五種因（五取果因）中，只有現在存在的因才能直接產生結果。除能作因（Kāraṇa-hetu，指能起作用的因）外，五因（五取果因）取果，僅限於現在。因為過去的因已經產生了結果，而未來的因則尚未起作用。 二與果亦然者：指相應因（Samprayuktaka-hetu）和俱有因（Sahabhū-hetu）這兩種因，它們產生結果也僅限於現在。與前面的五因（五取果因）相同，所以說『亦然』。這兩種因可以同時產生結果。在它們正在產生結果的時候，也在給予結果。 過現與二因者：指同類因（Sabhāga-hetu）和遍行因（Sarvatraga-hetu）這兩種因，它們產生結果可以跨越過去和現在。 現在世與果者：指這兩種因（同類因和遍行因）產生等流果（Niṣyanda-phala）時，是無間斷地產生的。 過去與果者：指產生有間隔的等流果（Niṣyanda-phala）。 一與唯過去者：指異熟因（Vipāka-hetu），這種因只能在過去產生結果，即異熟果（Vipāka-phala）。因為它不會與因同時產生，也不是無間斷地產生。所以這種因產生結果只能在過去世。 問：取果與與果，其義如何？ 答：能夠成為某種結果的種子，就叫做取果。種子就是因的意思。現在作為因，能夠取得後續的結果，所以取果的作用僅限於現在。正在給予某種力量，就叫做與果。也就是說，當結果即將產生時，因給予力量，使其進入現在的狀態，所以叫做與果。因此，取果和與果的作用只是針對因而言。 論中說：『善的同類因，有時取果，而非與果。』應該作四句分析。 第一句：指斷絕善根的時候，最後所捨棄的『得』（prāpti，獲得）。解釋：最後獲得的善『得』停留在現在世，已經具備了因的性質，所以叫做取果。但是沒有後續的善『得』產生，所以這個現在的因不叫做與果。 第二句：指延續善根的時候，最初所獲得的『得』（prāpti，獲得）。解釋：延續善根時，最初所獲得的『得』，是指獲得過去最後所捨棄的善『得』。這個過去的善『得』叫做與果，因為善『得』所引發的結果，現在已經到了即將產生的階段。不叫做取果，是因為已經取得了結果。應該說『爾時，續者前得』。 解釋：論主恐怕人們不理解前面所說的『所得得』，是指將要包括過去所有的『得』。現在解釋說，應該說那時延續的是之前的『得』。
【English Translation】 English version 『Five taking-effect causes only manifest in the present』: Among the five Hetu that take effect (pañca-pratītyasamutpāda-hetu), only those existing in the present can directly produce results. Except for the Kāraṇa-hetu (efficient cause), the five causes (pañca-pratītyasamutpāda-hetu) take effect only in the present. This is because past causes have already produced results, and future causes have not yet taken effect. 『Two giving-effect causes are also the same』: This refers to the Samprayuktaka-hetu (associated cause) and Sahabhū-hetu (co-existent cause). Their production of results is also limited to the present. Similar to the previous five causes (pañca-pratītyasamutpāda-hetu), hence the term 『also the same』. These two causes can produce results simultaneously. While they are producing results, they are also giving results. 『Two causes giving-effect in the past and present』: This refers to the Sabhāga-hetu (homogeneous cause) and Sarvatraga-hetu (pervasive cause). Their production of results can span across the past and present. 『Causes giving-effect in the present』: This refers to when these two causes (homogeneous cause and pervasive cause) produce Niṣyanda-phala (result of outflow), it is produced without interruption. 『Causes giving-effect in the past』: This refers to the production of Niṣyanda-phala (result of outflow) with intervals. 『One giving-effect only in the past』: This refers to the Vipāka-hetu (cause of different maturation). This cause can only produce results in the past, i.e., Vipāka-phala (result of different maturation). Because it does not arise simultaneously with the cause, nor is it produced without interruption. Therefore, the production of results by this cause can only be in the past. Question: What is the meaning of 『taking-effect』 and 『giving-effect』? Answer: Being able to become the seed of a certain result is called 『taking-effect』. Seed means cause. The present, as a cause, can take subsequent results, so the function of 『taking-effect』 is limited to the present. Giving a certain force is called 『giving-effect』. That is, when the result is about to arise, the cause gives force, causing it to enter the present state, so it is called 『giving-effect』. Therefore, the functions of 『taking-effect』 and 『giving-effect』 are only directed at the cause. The treatise says: 『A wholesome homogeneous cause sometimes takes effect but does not give effect.』 It should be analyzed into four statements. First statement: Refers to the 『prāpti』 (attainment) that is finally abandoned when severing wholesome roots. Explanation: The last obtained wholesome 『prāpti』 remains in the present, already possessing the nature of a cause, so it is called 『taking-effect』. However, there is no subsequent wholesome 『prāpti』 produced, so this present cause is not called 『giving-effect』. Second statement: Refers to the 『prāpti』 (attainment) that is initially obtained when continuing wholesome roots. Explanation: The 『prāpti』 initially obtained when continuing wholesome roots refers to obtaining the wholesome 『prāpti』 that was finally abandoned in the past. This past wholesome 『prāpti』 is called 『giving-effect』 because the result induced by the wholesome 『prāpti』 has now reached the stage of being about to arise. It is not called 『taking-effect』 because the result has already been taken. It should be said 『At that time, the continuation is the previous attainment』. Explanation: The author of the treatise is afraid that people will not understand the previously mentioned 『obtained attainment』, which refers to including all past 『attainments』. Now it is explained that it should be said that what is being continued at that time is the previous 『attainment』.
。前得前得。是前最後。所舍善得也 第三句者。謂不斷善根。于所餘諸位。解云。於一身中有所餘諸善心位。能為因故。名為取果。有果生故。得名與果也 第四句者。謂除前相。解云。除前三句相。所餘未來善等。皆非取與也。
從此第三。明法從因生。論云。說因果已。復應思擇。此中何法。幾因所生(問也)。法略有四。謂染污法。異熟生法。初無漏法。三所餘法(總標諸法也)。余法者何(別問三所餘法也)。謂余異熟。余無記法。除初無漏。諸餘善法(余無記者。謂工巧等。三無記也。余善法者。除苦法忍。外諸餘無漏。及一切有漏善。此等是前三法外。名三所餘也)。如是四法雲何。頌曰。
染污異熟生 余初聖如次 除異熟遍二 及同類餘生 此謂心心所 余及除相應
釋曰。染污異熟生余初聖者。標四法也 如次者。言此四法除因門中。于下兩句。如次除之。除異熟遍二者。此除一字四度言之。除異熟者 初句染污法。除異熟因。餘五因生 第二除遍者。謂初句異熟生法。除遍行因。餘五因生 第三除二者。謂前第二句。三所餘法。除前異熟遍行二因。從餘四因生 第四及同類餘生者。謂第二句。初無漏聖。非但除異熟遍行二因。及除同類因。從餘三因生。故頌除字。
【現代漢語翻譯】 現代漢語譯本：『前得前得』，是指前一念是后一念的最後因緣。所捨棄的善法也能獲得善果。第三句是指不斷絕善根，在其餘的各個階段（解說：在同一個身心中，還有其餘的善心階段），能作為因，所以稱為『取果』，因為有果產生，所以稱為『與果』。第四句是指除去前面的狀態（解說：除去前面三句所說的狀態），其餘未來產生的善等，都不是『取與』。
從此第三部分，闡明法是從因產生的。論中說：『在說明因果之後，應該進一步思考，這裡所說的法，是由幾種因產生的呢？』（這是提問）。法大致有四種，即染污法、異熟生法、最初的無漏法、以及三所餘法（總括地標明各種法）。什麼是『余法』呢？（這是分別提問三所餘法）。即其餘的異熟果、其餘的無記法、除去最初的無漏法之外的其餘善法（其餘的無記法，指工巧等三種無記。其餘的善法，指除了苦法忍之外的其餘無漏法，以及一切有漏善法。這些法在前三種法之外，稱為三所餘法）。這四種法是怎樣的呢？頌文說：
『染污異熟生，余初聖如次，除異熟遍二，及同類餘生，此謂心心所，余及除相應。』
解釋說：『染污、異熟生、余、初聖』，是標明四種法。『如次』，是指這四種法在除去因的方面，在下面的兩句中，依次除去。『除異熟遍二』，這裡的『除』字說了四次。『除異熟』，是指第一句的染污法，除去異熟因，由其餘五種因產生。第二句『除遍』，是指第一句的異熟生法，除去遍行因，由其餘五種因產生。第三句『除二』，是指前面第二句的三所餘法，除去前面的異熟因和遍行因這兩種因，由其餘四種因產生。第四句『及同類餘生』，是指第二句的最初的無漏聖法，不僅除去異熟因和遍行因這兩種因，還除去同類因，由其餘三種因產生。所以頌文用了『除』字。
【English Translation】 English version: 'Previous attainment, previous attainment' refers to the previous thought being the final condition for the subsequent thought. The relinquished wholesome deeds can also attain wholesome results. The third phrase refers to not severing the roots of goodness, in the remaining stages (explanation: within the same body and mind, there are remaining stages of wholesome thoughts), capable of being a cause, hence called 'taking the result'; because a result arises, hence called 'giving the result'. The fourth phrase refers to removing the previous states (explanation: removing the states mentioned in the previous three phrases), the remaining future wholesome deeds, etc., are not 'taking and giving'.
From this third section onwards, it elucidates that phenomena arise from causes. The treatise states: 'After explaining cause and effect, one should further contemplate, how many causes produce the phenomena mentioned here?' (This is a question). Phenomena are roughly of four types, namely defiled phenomena (染污法), maturation-produced phenomena (異熟生法), the initial unconditioned phenomena (初無漏法), and the remaining three phenomena (三所餘法) (generally indicating all phenomena). What are the 'remaining phenomena'? (This is a separate question asking about the remaining three phenomena). They are the remaining maturation results, the remaining neutral phenomena, and the remaining wholesome phenomena excluding the initial unconditioned phenomena (the remaining neutral phenomena refer to skillful activities, etc., the three neutralities. The remaining wholesome phenomena refer to the remaining unconditioned phenomena excluding the suffering-acceptance-knowledge (苦法忍), and all conditioned wholesome phenomena. These phenomena, apart from the previous three types, are called the remaining three phenomena). What are these four types of phenomena like? The verse says:
'Defiled, maturation-produced, remaining, initial noble, in sequence, excluding maturation, pervasive, two, and same-type, remaining birth, this refers to mind and mental factors, remaining and excluding corresponding.'
The explanation says: 'Defiled, maturation-produced, remaining, initial noble' indicates the four types of phenomena. 'In sequence' means that these four types of phenomena, in terms of removing causes, are removed in sequence in the following two lines. 'Excluding maturation, pervasive, two', the word 'excluding' is mentioned four times here. 'Excluding maturation' refers to the defiled phenomena of the first line, excluding the maturation cause, produced by the remaining five causes. The second line 'excluding pervasive' refers to the maturation-produced phenomena of the first line, excluding the pervasive cause, produced by the remaining five causes. The third line 'excluding two' refers to the remaining three phenomena of the previous second line, excluding the previous maturation cause and pervasive cause, produced by the remaining four causes. The fourth line 'and same-type, remaining birth' refers to the initial unconditioned noble phenomena of the second line, not only excluding the maturation cause and pervasive cause, but also excluding the same-type cause, produced by the remaining three causes. Therefore, the verse uses the word 'excluding'.
及餘生兩字。四度言也。此謂心心所者。此前所辨四法從因生者。唯是心心所法也。余及除相應者。此明色及不相應四法也。余謂色法。及不相應。是心心所外故。名為余故。餘一字含此二法。謂色不相應也。此二法中各有四法。謂余染污等。且染污色。惡律儀是也。異熟色者。眼等五根是也。三所餘色者。除初聖外所餘無漏戒。及定共戒等。一切善色。兼工巧威儀。通果色也。初無漏色者。謂苦法忍上。道共戒也。不相應中。染污等四。思之可解。及除相應者。謂色不相應四法。如心心所。所除因外兼除相應。故言及也。且色及不相應染污法。除異熟因。及除相應因。餘四因生。若色及不相應。異熟生法。除遍行因。及除相應因。餘四因生。若色及不相應。三所餘法。除異熟遍行二因。及除相應。餘三因生。若色及不相應。初無漏法。除異熟遍行同類三因。及除相應。餘二因生。一因生法。決定無有 此頌甚巧。應善思之。已上不同。總是第一。明因已竟。
俱舍論頌疏論本第六 大正藏第 41 冊 No. 1823 俱舍論頌疏論本
俱舍論頌疏論本第七
從此大文第二。明四緣。于中分二。一明四緣。二別解等無間。初就明四緣中。文復分三。一明四緣體。二明緣中作用。三明法從緣
【現代漢語翻譯】 及『餘生』兩字，四度言及。此謂『心心所』者，此前所辨四法從因生者，唯是心心所法也。『余』及『除相應』者，此明色及不相應四法也。『余』謂色法，及不相應，是心心所外故，名為『余』故，『余』一字含此二法，謂色不相應也。此二法中各有四法，謂余染污等。且染污色，惡律儀是也。異熟色者，眼等五根是也。三所餘色者，除初聖外所餘無漏戒，及定共戒等，一切善色，兼工巧威儀，通果色也。初無漏色者，謂苦法忍上，道共戒也。不相應中，染污等四，思之可解。及『除相應』者，謂色不相應四法，如心心所，所除因外兼除相應，故言『及』也。且色及不相應染污法，除異熟因，及除相應因，餘四因生。若色及不相應，異熟生法，除遍行因，及除相應因，餘四因生。若色及不相應，三所餘法，除異熟遍行二因，及除相應，餘三因生。若色及不相應，初無漏法，除異熟遍行同類三因，及除相應，餘二因生。一因生法，決定無有。此頌甚巧，應善思之。已上不同，總是第一，明因已竟。
《俱舍論頌疏論本》第六 大正藏第 41 冊 No. 1823 《俱舍論頌疏論本》
《俱舍論頌疏論本》第七
從此大文第二，明四緣。于中分二：一明四緣體，二別解等無間。初就明四緣中，文復分三：一明四緣體，二明緣中作用，三明法從緣。
【English Translation】 And the two words 'the remaining' and 'excluding association', mentioned four times. This refers to 'mind and mental factors (citta-caitasika)'. The four dharmas previously discussed as arising from causes are only mind and mental factors. 'The remaining' and 'excluding association' clarify the four dharmas of form (rupa) and non-association. 'The remaining' refers to form and non-association, which are outside of mind and mental factors, hence the name 'the remaining'. The word 'the remaining' includes these two dharmas, namely form and non-association. Each of these two dharmas has four aspects, namely the remaining defilements, etc. Defiled form refers to evil precepts (dussila). Resultant form refers to the five sense organs (eye, etc.). The third, the remaining form, refers to all virtuous forms, excluding the initial noble ones, such as the remaining non-outflow precepts and precepts arising from meditative concentration (samadhi), including skillful activities and dignified behavior, encompassing resultant form. The initial non-outflow form refers to the precepts arising from the path (marga) above the acceptance of suffering-dharma (duhkha-dharma-ksanti). Among non-associated formations, the four aspects of defilement, etc., can be understood through reflection. 'Excluding association' refers to the four dharmas of form and non-association. Like mind and mental factors, in addition to excluding causes, it also excludes association, hence the word 'and'. Form and non-associated defiled dharmas arise from the remaining four causes, excluding the resultant cause and the cause of association. If form and non-associated resultant dharmas arise, they arise from the remaining four causes, excluding the pervasive cause and the cause of association. If form and non-associated, the third remaining dharmas arise, they arise from the remaining three causes, excluding the resultant and pervasive causes, and excluding association. If form and non-associated, the initial non-outflow dharmas arise, they arise from the remaining two causes, excluding the three causes of resultant, pervasive, and homogenous, and excluding association. Dharmas arising from one cause definitely do not exist. This verse is very skillful and should be carefully considered. The above differences are all the first, clarifying the causes.
Abhidharmakosa-bhasya-tika-mulika Volume 6 Taisho Tripitaka Volume 41, No. 1823, Abhidharmakosa-bhasya-tika-mulika
Abhidharmakosa-bhasya-tika-mulika Volume 7
From this second major section, we clarify the four conditions (pratyaya). It is divided into two parts: first, clarifying the nature of the four conditions; second, separately explaining immediate contiguity (samanantara). Initially, within the clarification of the four conditions, the text is further divided into three parts: first, clarifying the nature of the four conditions; second, clarifying the function of conditions; third, clarifying how dharmas arise from conditions.
生。且第一明緣體者。論云。廣說因已。緣復云何。頌曰。
說有四種緣 因緣五因性 等無間非后 心心所已生 所緣一切法 增上即能作
釋曰。說有四種緣者。說謂契經中。說有四緣性。謂因緣性。等無間緣性。所緣緣性。增上緣性 言因緣者。因即是緣。持業釋也 等無間者。前後心心所。體各一故。名之為等。如心心所中。受體是一。余想等亦爾。故論云。謂無少受無間生多。或復從多無間生少。想等亦爾。于自類中。無非等義 又解。前心心所齊等。與後心心所為緣。非是前受生后受。前想生后想。自類中等也 又解後心心所。等用前心心所為緣 故此等字。通緣及果 言無間者。前心心所。生後心心所。中間無有餘心間隔。名為無間。故此無間。通緣及果。或等無間即緣。是持業釋也。或等無間之緣。是依主釋 所緣緣者。謂所緣境為緣。能牽生心心所法。所緣即緣。持業釋也 增上緣者。增上即緣。是持業釋也。因緣五因性者。出因緣體。於六因中。除能作因。所餘五因。是因緣性。等無間非後心心所已生者非後者。謂阿羅漢。臨入涅槃。最後心心所。名之為后。此後心心所。非等無間緣。除後心外。諸餘已生。心心所法。皆是等無間緣。論云。此緣生法。等而無間。依是義立
【現代漢語翻譯】 現代漢語譯本： 生。並且首先闡明緣的體性。《俱舍論》中說：『廣泛地解釋了因之後，緣又是什麼呢？』頌文說： 『說有四種緣，因緣具五因性， 等無間緣非是最後心，心和心所已生起， 所緣緣是所有法，增上緣即是能作者。』 解釋說：『說有四種緣』，是指契經中，說明有四種緣的體性，即因緣性、等無間緣性、所緣緣性、增上緣性。『言因緣者，因即是緣』，這是持業釋（ Karmadhāraya，一種梵文複合詞的構成方式）。『等無間者』，前後心和心所，各自的體性都是唯一的，所以稱為『等』。比如心和心所中，感受的體性是唯一的，其餘的想等等也是這樣。所以《俱舍論》中說：『沒有少量感受無間斷地產生大量感受，或者從大量感受無間斷地產生少量感受，想等等也是這樣。』在各自的類別中，沒有不相等的情況。另一種解釋是，前一個心和心所齊等地作為后一個心和心所的緣，不是前一個感受產生后一個感受，前一個想產生后一個想，而是在各自的類別中相等。還有一種解釋是，后一個心和心所，平等地利用前一個心和心所作為緣。所以這個『等』字，貫通了緣和果。『言無間者』，前一個心和心所，產生后一個心和心所，中間沒有其他心識間隔，稱為『無間』。所以這個『無間』，貫通了緣和果。或者『等無間』就是緣，這是持業釋。或者『等無間』的緣，這是依主釋（Tatpurusa，另一種梵文複合詞的構成方式）。『所緣緣者』，是指所緣的境界作為緣，能夠牽引產生心和心所法。『所緣即緣』，這是持業釋。『增上緣者』，『增上即緣』，這是持業釋。『因緣五因性者』，是爲了說明因緣的體性。在六因（hetu）中，除了能作因（kartṛ-hetu），其餘的五因都是因緣的體性。『等無間非後心心所已生者』，『非後者』，是指阿羅漢（Arhat，已證得涅槃的聖者）臨入涅槃時，最後的心和心所，稱為『后』。這個最後的心和心所，不是等無間緣。除了最後的心之外，其餘已經生起的心和心所法，都是等無間緣。《俱舍論》中說：『此緣所生的法，相等且沒有間隔，依據這個意義而建立。』
【English Translation】 English version: Birth. Furthermore, the first clarification is regarding the nature of 'pratyaya' (緣, condition). The Abhidharmakośa-bhāṣya (俱舍論) states: 'Having extensively explained the 'hetu' (因, cause), what then is 'pratyaya' (緣, condition)?' The verse says: 'It is said there are four kinds of conditions, the 'hetu-pratyaya' (因緣, cause condition) has the nature of five causes, 'The 'samanantara-pratyaya' (等無間緣, immediate contiguity condition) is not the last mind, minds and mental factors that have already arisen, 'The 'ālambana-pratyaya' (所緣緣, object condition) is all dharmas (法, phenomena), the 'adhipati-pratyaya' (增上緣, dominant condition) is the efficient one.' The explanation says: 'It is said there are four kinds of conditions,' which means that the sutras (契經) state that there are four kinds of conditions: 'hetu-pratyaya' (因緣性, cause condition), 'samanantara-pratyaya' (等無間緣性, immediate contiguity condition), 'ālambana-pratyaya' (所緣緣性, object condition), and 'adhipati-pratyaya' (增上緣性, dominant condition). 'Speaking of 'hetu-pratyaya' (因緣), 'hetu' (因, cause) is 'pratyaya' (緣, condition),' this is a Karmadhāraya (持業釋, appositional compound). 'Samanantara' (等無間) means that the preceding and following minds and mental factors each have a unique nature, so they are called 'equal' ('等'). For example, in minds and mental factors, the nature of 'vedanā' (受, feeling) is unique, and so are 'saṃjñā' (想, perception) and so on. Therefore, the Abhidharmakośa-bhāṣya says: 'There is no small amount of feeling arising without interruption from a large amount, or from a large amount arising without interruption from a small amount; perception and so on are also like this.' Within their respective categories, there is no inequality. Another explanation is that the preceding mind and mental factors equally serve as the condition for the following mind and mental factors; it is not that the preceding feeling produces the following feeling, or the preceding perception produces the following perception, but that they are equal within their respective categories. Another explanation is that the following mind and mental factors equally utilize the preceding mind and mental factors as the condition. Therefore, the word 'equal' ('等') encompasses both the condition and the result. 'Speaking of 'anantara' (無間, without interruption),' the preceding mind and mental factors produce the following mind and mental factors without any other mind intervening, which is called 'without interruption' ('無間'). Therefore, this 'without interruption' encompasses both the condition and the result. Alternatively, 'samanantara' (等無間) is the condition, which is a Karmadhāraya. Or the condition of 'samanantara' (等無間) is a Tatpurusa (依主釋, dependent determinative compound). 'Ālambana-pratyaya' (所緣緣) refers to the object of focus serving as the condition, which can attract and produce minds and mental factors. 'Ālambana' (所緣, object of focus) is the condition, which is a Karmadhāraya. 'Adhipati-pratyaya' (增上緣), 'adhipati' (增上, dominant) is the condition, which is a Karmadhāraya. 'Hetu-pratyaya' (因緣) has the nature of five causes,' is to explain the nature of 'hetu-pratyaya' (因緣). Among the six causes ('hetu', 因), except for the 'kartṛ-hetu' (能作因, efficient cause), the remaining five causes are the nature of 'hetu-pratyaya' (因緣). 'Samanantara' (等無間) is not the last mind, minds and mental factors that have already arisen,' 'not the last' refers to the last mind and mental factors of an Arhat (阿羅漢, a perfected being) about to enter Nirvana (涅槃, liberation), which is called 'last'. This last mind and mental factors are not 'samanantara-pratyaya' (等無間緣). Except for the last mind, all other minds and mental factors that have already arisen are 'samanantara-pratyaya' (等無間緣). The Abhidharmakośa-bhāṣya says: 'The dharma (法, phenomena) produced by this condition is equal and without interruption, and it is established based on this meaning.'
等無間緣(解云。法者。此果法。此果法。與緣等也)由此色等。皆不可立等無間緣。不等生故。謂欲界色。或無間生欲界色界。二無表色(解云。謂受戒者。從第三羯磨。便入色界定。即欲界別解脫無表。與色界定共無表色。俱時生耳)。或無間生欲界無漏。二無表色(解云。謂第三羯磨。便入色界無漏定即欲界無表。與道共無表。俱時生耳)。由諸色法。雜亂現前。等無間緣。生無雜亂。故色不立等無間緣。尊者世友作如是說。於一身中。一長養色。相續不斷。從此後復有第二長養色生。不相違害。故不可立等無間緣。大德復言。以諸色法無間生起。或少或多故。謂或有時。從多生少。如燒稻稗大聚為灰。或時復有從少生多。如細種生諾瞿陀樹。根莖枝葉。漸次增榮。聳干垂條。多所蔭映(解云。大德謂法救也。諾瞿陀樹子。甚少而生大樹。蔭得五百乘車也)。所緣一切法者。謂一切法。與心心所。為所緣也。心心所法。其性羸劣。執境方生。猶如羸人非杖不起。故一切法識所攀附。名為所緣。此所緣境。有別體性。是心心所。發生緣故。名所緣緣。增上即能作者。謂增上緣性。即能作因。以即能作因為增上緣。故此緣體廣。名增上緣。一切皆是增上緣故。問既一切法。皆所緣緣。此增上緣。何獨體廣。答論有兩
【現代漢語翻譯】 現代漢語譯本 等無間緣（解釋說：法，指的是此果法，此果法與緣是相等的）由此，色等都不能成立等無間緣，因為它們不是無間斷地產生。例如，欲界的色，或者無間斷地產生欲界的，或者兩種無表色（解釋說：指的是受戒的人，從第三羯磨開始，便進入定，即欲界的別解脫無表，與定共同產生的無表色，同時產生）。或者無間斷地產生欲界的無漏，兩種無表色（解釋說：指的是第三羯磨，便進入無漏定，即欲界的無表，與道共同產生的無表，同時產生）。由於各種色法雜亂地顯現，而等無間緣的產生是沒有雜亂的，所以色不能成立等無間緣。尊者世友這樣說：在一個身體中，一種長養色相續不斷，從此之後又有第二種長養色產生，不會互相違背妨害，所以不能成立等無間緣。大德又說：因為各種色法無間斷地生起，或者少或者多。例如，有時從多產生少，就像燃燒稻草大堆成為灰燼；有時又從少產生多，就像細小的種子生長成諾瞿陀樹（Nygrodha tree），根莖枝葉逐漸增多繁榮，高聳的樹幹垂下枝條，可以遮蔽很多地方（解釋說：大德指的是法救。諾瞿陀樹的種子非常小，卻能生長成大樹，可以遮蔽五百輛車）。所緣一切法，指的是一切法，與心心所法，作為所緣。心心所法，其性質羸弱，執取境界才能產生，就像體弱的人不依靠枴杖就無法站立。所以一切法被識所攀附，稱為所緣。這個所緣境，有不同的體性，是心心所法發生的緣故，稱為所緣緣。增上，就是能作者。增上緣的性質，就是能作因。因為能作因就是增上緣，所以這個緣的本體廣大，稱為增上緣。一切都是增上緣。問：既然一切法都是所緣緣，為什麼增上緣的本體特別廣大？答：論中有兩種說法。
【English Translation】 English version 'Equal and immediate condition' (Explanation: 'Dharma' refers to this resultant dharma; this resultant dharma is equal to the condition.) Therefore, form, etc., cannot establish 'equal and immediate condition' because they do not arise without interruption. For example, form in the desire realm either arises without interruption from the desire realm , or two non-revealing forms (Explanation: Refers to those who take precepts; from the third karma, they enter ** concentration, which is the non-revealing form of individual liberation in the desire realm, co-arising with the non-revealing form of ** concentration, arising simultaneously). Or it arises without interruption from the desire realm's non-outflow, two non-revealing forms (Explanation: Refers to the third karma, then entering ** non-outflow concentration, which is the non-revealing form of the desire realm, co-arising with the non-revealing form of the path, arising simultaneously). Because various form dharmas manifest in a mixed manner, while the arising of 'equal and immediate condition' is without mixture, form cannot establish 'equal and immediate condition'. Venerable Vasumitra says: Within one body, one nourishing form continues without interruption; after this, a second nourishing form arises, without contradicting or harming each other, so 'equal and immediate condition' cannot be established. The Great Master further says: Because various form dharmas arise without interruption, either few or many. For example, sometimes many produce few, like burning a large pile of rice straw into ashes; sometimes few produce many, like a tiny seed growing into a Nygrodha tree (Explanation: The Great Master refers to Dharmatrāta. The seed of the Nygrodha tree is very small but grows into a large tree, shading five hundred carriages). 'All dharmas as object' refers to all dharmas, together with mental functions, as the object of perception. Mental functions are weak in nature and arise only by grasping an object, like a weak person who cannot stand without a cane. Therefore, all dharmas are clung to by consciousness and are called the object. This object has a distinct nature and is the condition for the arising of mental functions, hence it is called 'objective condition'. 'Augmentation' means the agent. The nature of 'augmenting condition' is the efficient cause. Because the efficient cause is the augmenting condition, the substance of this condition is vast and is called 'augmenting condition'. Everything is an augmenting condition. Question: Since all dharmas are objective conditions, why is the substance of augmenting condition particularly vast? Answer: There are two explanations in the treatise.
釋 第一解云。俱有諸法。未嘗為所緣。然為增上故。唯此體廣。解云。如無我觀。亦觀一切法。于第一念。不見俱有故。俱有諸法。未嘗為所緣。然此俱有法。為增上緣故。增上體廣也 第二解云。或所作廣。名增上緣。以一切法各除自性。與一切有為。為增上緣故。
從此第二。明緣作用。此言作用。是與果用。論云。如是諸緣。於何位法。而興作用。頌曰。
二因於正滅 三因於正生 餘二緣相違 而興于作用
釋曰。前兩句明因緣。第三句明二緣。第四句結用。通前三句也。二因於正滅者。謂相應俱有二因。于正滅時。而興作用。言正滅者。謂現在世。以此滅相居現在。故名正滅時。此言作用。是與果用。由此二因令俱生果。有作用故 三因於正生者。謂同類遍行異熟三因。于正生位。而興作用。言正生者。謂未來法。居生相位。生現前故。名正生時 由此三因。所引果法。至生相位。興與果用。此上兩句。明因緣竟 餘二緣相違者。謂等無間緣。及所緣緣。此之二緣。興與果用。與上相違。等無間緣。于正生位。而興作用。與前二因於正滅位。是相違也。以等無間。果法生時。開避路故。與其處也 若所緣緣。于正滅位。而興作用。與前三因。于正生位。是相違也。謂所緣緣。能緣
【現代漢語翻譯】 現代漢語譯本： 第一種解釋說，『俱有諸法』（simultaneous existing dharmas），從未成為所緣（object of cognition），但因為是增上緣（adhipati-pratyaya，dominant condition），所以本體廣大。解釋說，例如在『無我觀』（anatta-vipassana，contemplation of no-self）中，也觀察一切法（all dharmas），但在第一念（first moment of consciousness）中，沒有見到『俱有』，所以『俱有諸法』，從未成為所緣。然而，這『俱有法』，作為增上緣的緣故，增上緣的本體廣大。 第二種解釋說，或者所作（what is made）廣大，名為增上緣。因為一切法各自除去自性（own-nature），與一切有為法（conditioned dharmas），作為增上緣的緣故。 從此第二點開始，闡明緣的作用。這裡說的作用，是給予果的作用。論中說，像這樣的諸緣（various conditions），在什麼位（stage）的法（dharma）上，產生作用呢？頌文說： 『二因於正滅，三因於正生，餘二緣相違，而興于作用。』 解釋說，前兩句闡明因緣（hetu-pratyaya，cause condition），第三句闡明二緣（two conditions），第四句總結作用，貫通前三句。『二因於正滅者』，是指相應因（samprayuktaka-hetu，concomitant cause）和俱有因（sahabhū-hetu，simultaneous cause）這兩種因，在正滅時（time of actual cessation），產生作用。所說的『正滅』，是指現在世（present time）。因為滅的相狀存在於現在，所以稱為正滅時。這裡說的作用，是給予果的作用。由此二因，使俱生果（co-arisen result）產生作用。『三因於正生者』，是指同類因（sabhāga-hetu，homogeneous cause）、遍行因（sarvatraga-hetu，universal cause）和異熟因（vipāka-hetu，resultant cause）這三種因，在正生位（time of actual arising），產生作用。所說的『正生』，是指未來法（future dharma），存在於生的相狀位，生顯現於前，所以稱為正生時。由此三種因，所引導的果法，到達生的相狀位，產生給予果的作用。以上兩句，闡明因緣完畢。『餘二緣相違者』，是指等無間緣（samanantara-pratyaya，immediately contiguous condition）和所緣緣（ālambana-pratyaya，object condition）。這兩種緣，產生給予果的作用，與上面所說的相反。等無間緣，在正生位，產生作用，與前面的二因在正滅位，是相反的。因為等無間緣，在果法生起時，開闢道路，給予其處所。如果所緣緣，在正滅位，產生作用，與前面的三因，在正生位，是相反的。所緣緣，能夠緣取（take as object）。
【English Translation】 English version: The first explanation says, 'Simultaneous existing dharmas (俱有諸法), have never been the object of cognition (所緣), but because they are the dominant condition (增上緣, adhipati-pratyaya), their substance is vast.' The explanation says, for example, in the 'contemplation of no-self' (無我觀, anatta-vipassana), all dharmas (一切法) are also observed, but in the first moment of consciousness (第一念), 'simultaneous existence' is not seen, so 'simultaneous existing dharmas' have never been the object of cognition. However, these 'simultaneous existing dharmas', as the dominant condition, make the substance of the dominant condition vast. The second explanation says, or what is made (所作) is vast, and is called the dominant condition. Because all dharmas, each removing its own-nature (自性), are the dominant condition for all conditioned dharmas (有為法). From this second point onwards, the function of conditions is explained. The function mentioned here is the function of giving rise to the result. The treatise says, 'Such various conditions (諸緣), on what stage (位) of dharma (法), do they produce a function?' The verse says: 'The two causes act at the time of actual cessation, the three causes act at the time of actual arising, the remaining two conditions are contrary, and thus produce a function.' The explanation says, the first two lines explain the cause condition (因緣, hetu-pratyaya), the third line explains the two conditions (二緣), and the fourth line summarizes the function, connecting the previous three lines. 'The two causes act at the time of actual cessation' refers to the concomitant cause (相應因, samprayuktaka-hetu) and the simultaneous cause (俱有因, sahabhū-hetu), which produce a function at the time of actual cessation (正滅時). The 'actual cessation' refers to the present time (現在世). Because the characteristic of cessation exists in the present, it is called the time of actual cessation. The function mentioned here is the function of giving rise to the result. These two causes cause the co-arisen result (俱生果) to produce a function. 'The three causes act at the time of actual arising' refers to the homogeneous cause (同類因, sabhāga-hetu), the universal cause (遍行因, sarvatraga-hetu), and the resultant cause (異熟因, vipāka-hetu), which produce a function at the time of actual arising (正生位). The 'actual arising' refers to the future dharma (未來法), which exists in the stage of arising, and arising manifests before it, so it is called the time of actual arising. These three causes lead the resultant dharma to reach the stage of arising, producing the function of giving rise to the result. The above two lines complete the explanation of the cause condition. 'The remaining two conditions are contrary' refers to the immediately contiguous condition (等無間緣, samanantara-pratyaya) and the object condition (所緣緣, ālambana-pratyaya). These two conditions produce the function of giving rise to the result, which is contrary to what was said above. The immediately contiguous condition produces a function at the time of actual arising, which is contrary to the previous two causes at the time of actual cessation. Because the immediately contiguous condition opens the path and gives its place when the resultant dharma arises. If the object condition produces a function at the time of actual cessation, it is contrary to the previous three causes at the time of actual arising. The object condition is able to take as object (緣取).
滅位。方興作用。由心心所。要現在時。方取境故 頌中不言增上緣者。以增上緣於一切法。皆無障住。隨無障位。或於正生。或於正滅。興與果用。皆不遮也。
從此第三。明法從緣生。于中有二。一總明諸法。二隨難別解 且初總明諸法者。論云。已說諸緣及興作用。應言何法。由幾緣生。頌曰。
心心所由四 二定但由三 余由二緣生 非天次等故
釋曰。前三句。辨緣生法。第四一句。遮外道宗。心心所由四者。謂心心所由四緣生。此中因緣。謂五因性。等無間緣者。謂心心所。必須前念等無間緣。引發生故。所緣緣者。緣境起故。增上緣者。除自性外餘一切法。皆不障故 二定但由三者。謂無想滅盡二定。由三緣生。非能緣故。除所緣緣。由因緣者。謂由二因。一俱有因。謂二定上生等四相。二同類因。謂前已生同地善法 若無想定。無想天中。一切善法。是同地也。若滅盡定。有頂天中。一切善法。是同地也 等無間緣者。謂入二定。前心心所法。為等無間緣。引生二定也 增上緣者。謂如前說。論云。如是二定心等引生。礙心等起。故與心等。但為等無間。非等無間緣(解云。心等。等取心所也。余可知也)余由二緣生者。余謂色法。及不相應。此二類法。由因緣增上二緣所生
【現代漢語翻譯】 現代漢語譯本 滅位（寂滅的狀態）。方興作用（剛剛開始產生作用）。由心心所（由心和心所法）。要現在時（需要在現在這個時間點）。方取境故（才能獲取所緣境）。頌中不言增上緣者（頌文中沒有提及增上緣的原因），以增上緣於一切法（因為增上緣對於一切法），皆無障住（都沒有障礙和停留）。隨無障位（隨著沒有障礙的位置），或於正生（或者在正在產生的時候），或於正滅（或者在正在寂滅的時候），興與果用（產生和結果的作用），皆不遮也（都不遮蔽）。
從此第三（從這裡開始第三部分），明法從緣生（闡明法從因緣而生）。于中有二（其中有兩點），一總明諸法（一是總的闡明諸法），二隨難別解（二是隨著疑問分別解釋）。且初總明諸法者（首先總的闡明諸法），論云（論中說），已說諸緣及興作用（已經說了各種因緣以及產生的作用），應言何法（應該說哪些法），由幾緣生（由幾種因緣而生）。頌曰（頌文說）：
心心所由四（心和心所由四種緣產生） 二定但由三（兩種禪定只由三種緣產生） 余由二緣生（其餘的法由兩種緣產生） 非天次等故（不是因為非想非非想處天等）。
釋曰（解釋說）：前三句（前面三句），辨緣生法（辨別由因緣而生的法）。第四一句（第四句），遮外道宗（遮破外道的宗義）。心心所由四者（心和心所由四種緣產生），謂心心所由四緣生（是指心和心所由四種因緣而生）。此中因緣（這裡說的因緣），謂五因性（是指五種因性）。等無間緣者（等無間緣），謂心心所（是指心和心所），必須前念等無間緣（必須以之前的唸作為等無間緣），引發生故（才能引導產生）。所緣緣者（所緣緣），緣境起故（因為緣取境界而生起）。增上緣者（增上緣），除自性外餘一切法（除了自性以外，其餘一切法），皆不障故（都不障礙）。二定但由三者（兩種禪定只由三種緣產生），謂無想滅盡二定（是指無想定和滅盡定這兩種禪定），由三緣生（由三種因緣而生），非能緣故（因為不能緣取境界），除所緣緣（所以排除所緣緣）。由因緣者（由因緣產生），謂由二因（是指由兩種因），一俱有因（一是俱有因），謂二定上生等四相（是指兩種禪定上的生等四相）。二同類因（二是同類因），謂前已生同地善法（是指之前已經產生的同一地的善法）。若無想定（如果是無想定），無想天中（在無想天中），一切善法（一切善法），是同地也（就是同一地的）。若滅盡定（如果是滅盡定），有頂天中（在有頂天中），一切善法（一切善法），是同地也（就是同一地的）。等無間緣者（等無間緣），謂入二定（是指進入兩種禪定），前心心所法（之前的心的心所法），為等無間緣（作為等無間緣），引生二定也（引導產生兩種禪定）。增上緣者（增上緣），謂如前說（是指如前面所說）。論云（論中說），如是二定心等引生（像這樣兩種禪定由心等引導產生），礙心等起（障礙心等生起），故與心等（所以與心等），但為等無間（只作為等無間緣），非等無間緣（不是等無間緣）。(解云（解釋說）：心等（心等），等取心所也（等同於心所）。余可知也（其餘可以類推知道）)。余由二緣生者（其餘的法由兩種緣產生），余謂色法（其餘是指色法），及不相應（以及不相應行法）。此二類法（這兩類法），由因緣增上二緣所生（由因緣和增上緣兩種緣所生）。
【English Translation】 English version 'Extinction of position (Nirvana state). The arising of function (just beginning to produce function). From mind and mental factors (by mind and mental factors). Requires the present time (needs to be at this present moment). Therefore, grasping the object (to be able to grasp the object). The reason why the verse does not mention the Adhipati-pratyaya (Dominant Condition) is that the Adhipati-pratyaya for all dharmas (because the Dominant Condition for all dharmas), has no obstruction or dwelling (has no obstruction or dwelling). Following the position of no obstruction (following the position of no obstruction), either in the process of arising (either in the process of arising), or in the process of extinction (or in the process of extinction), the arising and the function of the result (the arising and the function of the result), are not obscured (are not obscured).'
'From this third (from here begins the third part), clarifying that dharmas arise from conditions (clarifying that dharmas arise from conditions). Within this, there are two points (within this, there are two points), first, generally clarifying all dharmas (first, generally clarifying all dharmas), second, separately explaining according to the difficulties (second, separately explaining according to the difficulties). First, generally clarifying all dharmas (first, generally clarifying all dharmas), the treatise says (the treatise says), having explained all conditions and the arising of functions (having explained all conditions and the arising of functions), it should be said what dharmas (it should be said what dharmas), arise from how many conditions (arise from how many conditions). The verse says (the verse says):'
'Mind and mental factors arise from four (mind and mental factors arise from four conditions), the two Samadhis arise only from three (the two Samadhis arise only from three conditions), the rest arise from two conditions (the rest arise from two conditions), not because of the Realm of Neither Perception nor Non-Perception, etc. (not because of the Realm of Neither Perception nor Non-Perception, etc.).'
'Explanation says (explanation says): The first three lines (the first three lines), distinguish dharmas arising from conditions (distinguish dharmas arising from conditions). The fourth line (the fourth line), refutes the doctrines of external paths (refutes the doctrines of external paths). Mind and mental factors arise from four (mind and mental factors arise from four conditions), meaning that mind and mental factors arise from four conditions (meaning that mind and mental factors arise from four conditions). Among these, Hetu-pratyaya (Causal Condition) (here the Causal Condition), refers to the nature of the five causes (refers to the nature of the five causes). Samanantara-pratyaya (Immediately preceding condition) (the Immediately preceding condition), refers to mind and mental factors (refers to mind and mental factors), which must have the immediately preceding condition of the previous thought (which must have the immediately preceding condition of the previous thought), to induce arising (to induce arising). Alambana-pratyaya (Object-Condition) (the Object-Condition), arises from grasping the object (arises from grasping the object). Adhipati-pratyaya (Dominant Condition) (the Dominant Condition), except for its own nature, all other dharmas (except for its own nature, all other dharmas), do not obstruct (do not obstruct). The two Samadhis arise only from three (the two Samadhis arise only from three conditions), referring to the two Samadhis of Nirodha-samāpatti (Cessation Attainment) and Asañjñika-samāpatti (Non-Perception Attainment) (referring to the two Samadhis of Nirodha-samāpatti and Asañjñika-samāpatti), arising from three conditions (arising from three conditions), because they cannot grasp objects (because they cannot grasp objects), excluding the Object-Condition (excluding the Object-Condition). Arising from the Causal Condition (arising from the Causal Condition), referring to arising from two causes (referring to arising from two causes), first, Sahabhu-hetu (Co-existent cause) (first, the Co-existent cause), referring to the four characteristics such as arising in the two Samadhis (referring to the four characteristics such as arising in the two Samadhis). Second, Sābhāga-hetu (Similar cause) (second, the Similar cause), referring to the previously arisen wholesome dharmas of the same ground (referring to the previously arisen wholesome dharmas of the same ground). If it is the Non-Perception Attainment (if it is the Non-Perception Attainment), in the Realm of Non-Perception (in the Realm of Non-Perception), all wholesome dharmas (all wholesome dharmas), are of the same ground (are of the same ground). If it is the Cessation Attainment (if it is the Cessation Attainment), in the Peak of Existence (in the Peak of Existence), all wholesome dharmas (all wholesome dharmas), are of the same ground (are of the same ground). The Samanantara-pratyaya (Immediately preceding condition) (the Immediately preceding condition), referring to entering the two Samadhis (referring to entering the two Samadhis), the previous mind and mental factors (the previous mind and mental factors), as the Immediately preceding condition (as the Immediately preceding condition), induce the arising of the two Samadhis (induce the arising of the two Samadhis). The Adhipati-pratyaya (Dominant Condition) (the Dominant Condition), referring to what was said earlier (referring to what was said earlier). The treatise says (the treatise says), these two Samadhis are induced by the mind, etc. (these two Samadhis are induced by the mind, etc.), obstructing the arising of the mind, etc. (obstructing the arising of the mind, etc.), therefore, being with the mind, etc. (therefore, being with the mind, etc.), they are only the Immediately preceding condition (they are only the Immediately preceding condition), not the Dominant Condition (not the Dominant Condition). (Explanation says (explanation says): mind, etc. (mind, etc.), etc. takes mental factors (etc. takes mental factors). The rest can be known (the rest can be known)). The rest arise from two conditions (the rest arise from two conditions), the rest refers to form (the rest refers to form), and non-corresponding formations (and non-corresponding formations). These two types of dharmas (these two types of dharmas), arise from the two conditions of Causal Condition and Dominant Condition (arise from the two conditions of Causal Condition and Dominant Condition).'
。非能緣故。除所緣緣。非心等引生。無等無間緣 非天次等故者。正破外道。此有兩意。一正非。二立理。且正非者。非天等也。立理者。次等也。如涂灰外道。執大自在。天能生世間。勝論外道。執我能生世間。數論外道。執勝性。謂薩埵等三。能生一切法。我佛法中。唯有因緣。能生諸法。故言非天 等等取我勝性等也。次等者。次謂次第。等等取無義利及違諸世間。立此三種理。破外道也。次第理者。論云。謂諸世間。若自在等。一因生起。則應一切俱時而生。非次第起。現見諸法次第而生。故知定非一因所起。無義利者。論云。又自在等。作大功力。生諸世間。得何義利。又自在等。生地獄等無量苦具。逼害有情。為見如斯。發生自喜。咄哉何用此自在為。依彼頌言。誠為善說。由險利能燒。可畏恒逼害。樂食血肉髓。故名魯達羅。解云。涂灰外道。說自在天有三身。法身遍充法界。報身居自在天。三目八臂。摩醯首羅也。化身隨形六道。此頌說化身也 有三阿修羅。將三國土。飛行虛空。向自在天上過。自在天見。以火箭射之。一時俱盡。此即火箭險利。燒三國土也。以龍貫人髑髏。繫於頭頸。殺象取皮。涂血反被。此是可畏。恒逼害有情也 樂食血肉髓者。顯所食也。魯達羅者。此云暴惡。自在天有一
【現代漢語翻譯】 現代漢語譯本 因為不是能緣的緣故，所以排除所緣緣。不是由心等所引發，所以沒有等無間緣。『非天次等故』是爲了正面駁斥外道。這裡有兩層意思：一是正面否定，二是建立正理。先說正面否定，就是否定天等。再說建立正理，就是建立次第等。例如，涂灰外道認為大自在天能夠創造世間；勝論外道認為『我』能夠創造世間；數論外道認為勝性（即薩埵等三種屬性）能夠創造一切法。而我佛法中，只有因緣才能產生諸法，所以說『非天』。 『等等』包括『我』、勝性等。『次等』是指次第。『等等』包括無義利以及違背世間常理。建立這三種道理，是爲了駁斥外道。關於次第的道理，論中說：『如果世間萬物是由自在天等單一原因產生的，那麼一切事物應該同時產生，而不是有先後次第地產生。現在看到諸法是次第產生的，所以可以斷定不是由單一原因產生的。』關於無義利的道理，論中說：『自在天等費盡力氣創造世間，能得到什麼好處呢？而且自在天等創造地獄等無量痛苦之物，逼迫殘害有情，難道看到這些會感到高興嗎？唉，要這種自在天有什麼用呢？』 依據他們的頌文說：『確實說得好，因為（他的）火箭險惡鋒利能夠焚燒，（他的行為）可怖恒常逼迫殘害，喜歡吃血肉骨髓，所以名叫魯達羅（Rudra）。』解釋說：涂灰外道說自在天有三種身：法身遍佈法界，報身居住在自在天，有三隻眼睛八條手臂，是摩醯首羅（Maheśvara）；化身則隨順六道眾生的形態而顯現。這首頌文說的是化身。有三個阿修羅（Asura），帶著三個國土，在虛空中飛行，經過自在天上方。自在天看見了，用火箭射擊他們，一時全部毀滅。這就是火箭的險惡鋒利，焚燒了三個國土。用龍貫穿人頭骨，繫在頭頸上；剝下象皮，塗上血反過來披在身上。這是可怖，恒常逼迫殘害有情。喜歡吃血肉骨髓，是顯示他所吃的食物。魯達羅（Rudra），意思是暴惡。自在天有一個……
【English Translation】 English version It is not because of being an object-cognizing condition, therefore excluding the object-condition. It is not produced by mind etc., therefore there is no immediate condition. 'Not because of God, sequence, etc.' is to directly refute the non-Buddhists. There are two meanings here: first, direct negation; second, establishing the correct principle. First, the direct negation is the negation of God, etc. Second, establishing the correct principle is establishing sequence, etc. For example, the ash-smeared non-Buddhists believe that the Great自在天 (Dàzìzài Tiān) [Maheśvara, the Great Sovereign God] can create the world; the Vaiśeṣika non-Buddhists believe that 'self' can create the world; the Sāṃkhya non-Buddhists believe that the fundamental nature (i.e., the three attributes of sattva, etc.) can produce all dharmas. In my Buddha-dharma, only cause and condition can produce all dharmas, so it is said 'not God'. 'Etc.' includes 'self', fundamental nature, etc. 'Sequence, etc.' refers to sequence. 'Etc.' includes meaninglessness and violating worldly common sense. Establishing these three principles is to refute the non-Buddhists. Regarding the principle of sequence, the treatise says: 'If all things in the world are produced by a single cause such as自在天 (Zìzài Tiān) [Maheśvara], then all things should be produced simultaneously, rather than in sequence. Now seeing that dharmas are produced in sequence, it can be determined that they are not produced by a single cause.' Regarding the principle of meaninglessness, the treatise says: 'What benefit do自在天 (Zìzài Tiān) [Maheśvara], etc., gain from exerting great effort to create the world? Moreover,自在天 (Zìzài Tiān) [Maheśvara], etc., create hells and other immeasurable suffering, oppressing and harming sentient beings. Do they feel happy seeing this? Alas, what is the use of such自在天 (Zìzài Tiān) [Maheśvara]?' According to their verse, it says: 'It is indeed well said, because (his) rockets are dangerous and sharp, able to burn; (his actions) are terrifying and constantly oppress and harm; he likes to eat blood, flesh, and marrow, so he is named Rudra (Lúdáluó) [Rudra].' The explanation says: The ash-smeared non-Buddhists say that自在天 (Zìzài Tiān) [Maheśvara] has three bodies: the Dharma-body pervades the Dharma-realm, the Reward-body resides in the自在天 (Zìzài Tiān) [Maheśvara], with three eyes and eight arms, is摩醯首羅 (Móxīshǒuluó) [Maheśvara]; the Emanation-body manifests according to the forms of sentient beings in the six realms. This verse speaks of the Emanation-body. There were three阿修羅 (Āxiūluó) [Asuras], carrying three lands, flying in the sky, passing above自在天 (Zìzài Tiān) [Maheśvara].自在天 (Zìzài Tiān) [Maheśvara] saw them and shot them with rockets, destroying them all at once. This is the danger and sharpness of the rockets, burning the three lands. He pierces human skulls with dragons and ties them around his neck; he peels off elephant skin, smears it with blood, and wears it inside out. This is terrifying, constantly oppressing and harming sentient beings. Liking to eat blood, flesh, and marrow shows what he eats. 魯達羅 (Lúdáluó) [Rudra] means violent and evil.自在天 (Zìzài Tiān) [Maheśvara] has a...
千名。此是一號。第三違世間者。論云。又若信受一切世間。唯自在天。一因所起。則為非撥現見世間。所餘因緣人功等事。我勝性等。如自在天。應廣徴遣。故無有法唯一因生。
從此第二。隨難別解。論云。前言余法。由二緣生。于中雲何。大種所造。自他相望。互為因緣。頌曰。
大為大二因 為所造五種 造為造三種 為大唯一因
釋曰。大為大二因者。大種望大種。但為俱有同類二因。非心所故。無相應因。同無記性故。無異熟因 非是染故。無遍行因 為所造五種者。初句大字。流至此中。應言大為所造五種也。謂四大種望所造色。能為五因。一生。二依。三立。四持。五養。此之五因。於前六因。能作因攝。此四大種。生所造色。名為生因。造色生已。隨逐大種。如依師等。說為依因。大種任持所造色故。如壁持畫。說為立因。令所造色相續不斷。說為持因。增長因故。說為養因。如是則顯大與所造。為起變持任長因性故。為起者。是生因也。為變者。是依因也。為持者。是立因也。為任者。是持因也。為長者。是養因也 造為造三種者。所造望所造。但為三因。謂俱有。同類。異熟。俱有因者。謂隨心轉。身語二業。七支無表。展轉為因 同類因者。一切前生。於後同類。皆
【現代漢語翻譯】 現代漢語譯本： 千名（指眾多）。這是一號（指第一種情況）。第三種是違背世間常理的人。論中說：『如果有人信奉並接受一切世間事物，都僅僅是由自在天（Maheśvara，印度教神祇，被認為是世界的創造者）這一個原因所產生的，那麼這就是否定了現世可見的其他因緣，例如人的努力等。』我勝性等（指其他一些哲學流派的觀點），如同自在天一樣，應該廣泛地被質疑和駁斥。因此，沒有任何事物是僅僅由一個原因產生的。 從此開始討論第二種情況，即針對難題分別進行解釋。論中說：『前面說其他的法是由兩個緣產生的，那麼其中什麼是大種（mahābhūta，構成物質世界的地、水、火、風四大元素）所造的呢？』從自身和他者的角度來看，它們之間是如何互為因緣的呢？頌文說： 『大為大二因，為所造五種，造為造三種，為大唯一因。』 解釋：『大為大二因』，是指四大種相互之間，只能作為俱有因和同類因這兩種原因。因為它們不是心所法，所以沒有相應因；因為它們都是無記性（中性）的，所以沒有異熟因；因為它們不是染污的，所以沒有遍行因。『為所造五種』，是指前一句中的『大』字，也適用於這裡，應該說『大為所造五種』。意思是說，四大種對於所造的色法，能作為五種原因：生因、依因、立因、持因、養因。這五種原因，在前述的六因中，都屬於能作因。四大種產生所造的色法，稱為生因。所造的色法產生后，依附於四大種，就像依附於老師一樣，稱為依因。四大種任持所造的色法，就像墻壁支撐圖畫一樣，稱為立因。使所造的色法相續不斷，稱為持因。增長所造的色法，稱為養因。這樣就顯示出，四大種對於所造的色法，具有發起、變化、支援、保持和增長的因性。『為起者』，就是生因。『為變者』，就是依因。『為持者』，就是立因。『為任者』，就是持因。『為長者』，就是養因。『造為造三種』，是指所造的色法相互之間，只能作為三種原因，即俱有因、同類因和異熟因。俱有因，是指隨心而轉的身語二業，以及七支無表色，它們之間相互作為原因。同類因，是指一切前生的法，對於後生的同類法，都是同類因。
【English Translation】 English version: Thousands (referring to numerous). This is number one (referring to the first case). The third is someone who goes against the ways of the world. The treatise says: 'Furthermore, if one believes and accepts that all things in the world arise solely from one cause, namely Maheśvara (a Hindu deity, considered the creator of the world), then this is a denial of the other causes and conditions visible in the present world, such as human effort.' My superior nature, etc. (referring to the views of some other philosophical schools), like Maheśvara, should be widely questioned and refuted. Therefore, no dharma arises from only one cause. From here, we begin to discuss the second case, which is to explain the difficulties separately. The treatise says: 'Earlier it was said that other dharmas arise from two conditions, so what among them is created by the mahābhūtas (the four great elements: earth, water, fire, and wind, which constitute the material world)?' From the perspective of oneself and others, how do they mutually act as causes and conditions? The verse says: 'The great is the two causes for the great, the five kinds for the created, the created is the three kinds for the created, the one cause for the great.' Explanation: 'The great is the two causes for the great' means that the four great elements can only act as two kinds of causes for each other: co-existent cause and homogeneous cause. Because they are not mental factors, they do not have associative cause; because they are all indeterminate (neutral), they do not have resultant cause; because they are not defiled, they do not have pervasive cause. 'The five kinds for the created' means that the word 'great' from the previous sentence also applies here, and it should be said 'the great is the five kinds for the created.' It means that the four great elements can act as five kinds of causes for the created form: the cause of arising, the cause of dependence, the cause of establishment, the cause of maintenance, and the cause of nourishment. These five causes, among the six causes mentioned earlier, all belong to the efficient cause. The four great elements give rise to the created form, which is called the cause of arising. After the created form arises, it depends on the four great elements, just like depending on a teacher, which is called the cause of dependence. The four great elements maintain the created form, just like a wall supporting a painting, which is called the cause of establishment. Making the created form continue without interruption is called the cause of maintenance. Increasing the created form is called the cause of nourishment. Thus, it is shown that the four great elements have the causal nature of initiating, transforming, supporting, maintaining, and increasing for the created form. 'The cause of initiating' is the cause of arising. 'The cause of transforming' is the cause of dependence. 'The cause of supporting' is the cause of establishment. 'The cause of maintaining' is the cause of maintenance. 'The cause of increasing' is the cause of nourishment. 'The created is the three kinds for the created' means that the created forms can only act as three kinds of causes for each other: co-existent cause, homogeneous cause, and resultant cause. Co-existent cause refers to the bodily and verbal actions that follow the mind, as well as the seven types of non-revealing form, which act as causes for each other. Homogeneous cause refers to all past dharmas that are the same kind as the subsequent dharmas.
能為因。異熟因者。謂身語業。能招眼等。此即因果。俱所造也 為大唯一因者。前句造字。流至此中。應言造為大。唯一因也。謂所造色。望四大種。但為一因。謂異熟因。由身語二業。能招異熟大種果故。
從此大文第二。別明等無間。于中有二。一明諸心相生。二明得心多少。就明諸心相生中。有二。一明十二心。二明二十心。復就明十二心中。一列十二心。二正辨相生。且初列十二心者。論先問云。前已總說諸心心所。前能為后等無間緣。未決定說何心無間。有幾心生。復從幾心有何心起。今當定說(結前問起)。謂且略說。有十二心(答也)。云何十二心(問也)。頌曰。
欲界有四心 善惡覆無覆 色無色除惡 無漏有二心
釋曰。且於欲界有四種心。謂善不善。有覆無記。無覆無記。色無色界各有三心。謂除不善。余如上說。如是十種。說有漏心。若無漏心。唯有二種。謂學無學。合成十二。
從此第二。正辨相生。論云。此十二心。互相生者。頌曰。
欲界善生九 此復從八生 染從十生四 余從五生七 色善生十一 此復從九生 有覆從八生 此復生於六 無覆從三生 此復能生六 無色善生九 此復從六生 有覆生從七 無覆如色
【現代漢語翻譯】 現代漢語譯本： 『能為因』是指『異熟因』，也就是身語業，能夠招感眼等果報。這既是因，也是果，都是被造作出來的。 『為大唯一因』，前一句的『造』字，應該流用到這裡，應說『造為大唯一因』。指的是所造作的色法，相對於四大種來說，只是一種因，即『異熟因』。因為身語二業，能夠招感異熟的大種果報。
從這裡開始，進入第二部分，分別闡明『等無間緣』。其中分為兩部分：一是闡明諸心相生，二是闡明得心多少。在闡明諸心相生中，又分為兩部分：一是列出十二心，二是正式辨析相生關係。首先列出十二心，論中先提問：前面已經總說了諸心心所，前一個心能夠作為后一個心的等無間緣，但還沒有明確說明什麼心無間地生起多少心，又從多少心生起什麼心？現在應當確定地說明（總結前面的問題，引出下面的內容）。也就是說，先簡略地說，有十二種心（回答）。什麼是十二種心呢（提問）？頌文說：
『欲界有四心，善惡覆無覆；色無色除惡，無漏有二心。』
解釋：在欲界有四種心，即善、不善、有覆無記、無覆無記。色界和無色界各有三種心，即除去不善，其餘與上面所說相同。這十種心，是有漏心。如果是無漏心，只有兩種，即學、無學。合起來共有十二種。
從這裡開始，進入第二部分，正式辨析相生關係。論中說：這十二種心，互相生起的情況是怎樣的呢？頌文說：
『欲界善生九，此復從八生；染從十生四，余從五生七；色善生十一，此復從九生；有覆從八生，此復生於六；無覆從三生，此復能生六；無色善生九，此復從六生；有覆生從七，無覆如色。』
【English Translation】 English version: 'Cause as potency' refers to 'Vipāka-hetu' (Resultant Cause), namely, actions of body and speech, which can bring about the result of eyes, etc. This is both cause and effect, both of which are created. 'As the great unique cause', the word 'created' from the previous sentence should flow into this one, and it should be said 'created as the great unique cause'. It refers to the created form (rūpa), which, relative to the four great elements (mahābhūta), is only one cause, namely 'Vipāka-hetu' (Resultant Cause). Because actions of body and speech can bring about the resultant great elemental effects.
From here begins the second part, separately clarifying 'Samanantarapratyaya' (Immediate Concomitant Condition). It is divided into two parts: first, clarifying the arising of various minds; second, clarifying the amount of minds attained. In clarifying the arising of various minds, there are again two parts: first, listing the twelve minds; second, formally analyzing their arising relationship. First, listing the twelve minds, the treatise first asks: Previously, we have generally discussed all minds and mental factors, and how the preceding mind can serve as the immediate concomitant condition for the following mind, but it has not been definitively stated how many minds arise immediately from which mind, and from how many minds does what mind arise? Now we should definitively explain (summarizing the previous question, leading to the following content). That is to say, let's first briefly say that there are twelve types of minds (answer). What are the twelve types of minds (question)? The verse says:
'In the Desire Realm, there are four minds: wholesome, unwholesome, obscured indeterminate, and unobscured indeterminate; in the Form and Formless Realms, eliminate the unwholesome; in the Unconditioned, there are two minds.'
Explanation: In the Desire Realm (Kāmadhātu), there are four types of minds, namely wholesome (kuśala), unwholesome (akuśala), obscured indeterminate (sāvaraṇa-avyākṛta), and unobscured indeterminate (anāvaraṇa-avyākṛta). The Form Realm (Rūpadhātu) and Formless Realm (Arūpadhātu) each have three types of minds, namely, excluding the unwholesome, the rest are the same as mentioned above. These ten types of minds are conditioned (sāsrava) minds. If they are unconditioned (anāsrava) minds, there are only two types, namely, those of learners (śaikṣa) and those of non-learners (aśaikṣa). Combined, there are twelve types.
From here begins the second part, formally analyzing the arising relationship. The treatise says: How do these twelve types of minds arise from each other? The verse says:
'The wholesome of the Desire Realm gives rise to nine; this in turn arises from eight; the defiled arises from ten, giving rise to four; the rest arise from five, giving rise to seven; the wholesome of the Form Realm gives rise to eleven; this in turn arises from nine; the obscured arises from eight, this in turn gives rise to six; the unobscured arises from three, this in turn can give rise to six; the wholesome of the Formless Realm gives rise to nine; this in turn arises from six; the obscured arises from seven; the unobscured is like the Form Realm.'
辨 學從四生五 余從五生四
釋曰。欲界善生九者。謂從欲界善心。無間容生九心。謂自界四心色界二心。無色一心。無漏二心。故成九也 色界二心者。謂善染污也。從欲界心。入色界定生彼善心。又從欲界善心中死。往生色界。生彼染心。續生心中。必染污故。故論云。于入定時及續生位。如其次第。生善染心。無色界一心者。謂從欲界善心中死。生無色界。生彼染心。續生心中。必染污故。欲界不生無色善心者。以極遠故。無色于欲界。四遠故遠。一所依遠。二行相遠。三所緣遠。四對治遠。所依遠者。無色界心。不與欲界心為所依故 行相遠者。無色界心。唯于第四禪。作苦粗障行相。必無緣欲作苦粗等行相故 所緣遠者。不緣欲故 對治遠者。未離欲界貪。必無能起無色界定。能為欲界惡戒等法。厭壞及斷二對治故。無漏二心者。謂從欲界加行善心入學無學觀也 此復從八生者。此欲界加行善心。復從八心生。謂自界四。色界二心。無漏二心。故成八也 色界二心者。一色界善心。生欲界善。謂從定出起欲界善心。二色界染心。生欲界善。謂入定者。作如是愿。我寧起下地善心。不起上地染污。由此愿故。彼染污定。所逼惱時。從彼染污定。生於下地善。為防退故。是則色染生欲界善也 無漏
【現代漢語翻譯】 現代漢語譯本 辨 『學從四生五，余從五生四』
解釋：欲界善心能生九種心，即從欲界善心出發，無間隔地能生九種心。這九種心包括：欲界自體的四種心（善、惡、無記、有覆無記），色界的兩種心（善、染污），無色界的一種心（染污），以及無漏的兩種心（加行、正性離生）。所以總共有九種。
色界二心指的是色界的善心和染污心。從欲界心進入色界定，會生起色界的善心。又從欲界善心中死去，往生到色界，會生起色界的染污心，因為在相續的生心中，必定是染污的。所以論中說，在入定時以及相續生位時，會依次生起善心和染污心。
無色界一心指的是從欲界善心中死去，往生到無色界，會生起無色界的染污心，因為在相續的生心中，必定是染污的。欲界不生無色界的善心，是因為距離極其遙遠。無色界對於欲界來說，有四種遙遠：一是所依遙遠，二是行相遙遠，三是所緣遙遠，四是對治遙遠。所依遙遠指的是無色界心不以欲界心作為所依。行相遙遠指的是無色界心只在第四禪中，以苦、粗、障作為行相，必定不會緣欲界而作苦、粗等行相。所緣遙遠指的是不緣欲界。對治遙遠指的是未離開欲界貪慾，必定無法生起無色界定，從而無法對欲界的惡戒等法進行厭惡和斷除這兩種對治。
無漏二心指的是從欲界的加行善心進入有學和無學的觀。這又可以從八種心生起。這個欲界的加行善心，又可以從八種心生起，包括欲界自體的四種心，色界的兩種心，以及無漏的兩種心，所以總共有八種。
色界二心指的是：一是色界的善心，能生欲界的善心，即從色界定中出來，生起欲界的善心。二是色界的染污心，能生欲界的善心，即入定的人，作這樣的愿：『我寧願生起下地的善心，也不願生起上地的染污心。』因為這個願力的緣故，當染污定逼惱他時，會從那個染污定中，生起下地的善心，爲了防止退失。這就是色界的染污心生欲界的善心。
無漏二心...
【English Translation】 English version Discrimination 'Learning arises from four, produces five; the remainder arises from five, produces four.'
Explanation: The nine good minds that can arise in the Desire Realm mean that from a good mind in the Desire Realm, nine minds can arise without interruption. These nine minds include: the four minds of the Desire Realm itself (good, evil, neutral, and obscured neutral), the two minds of the Form Realm (good and defiled), one mind of the Formless Realm (defiled), and the two unconditioned minds (preparatory and rightness of separation). Thus, there are a total of nine.
The two minds of the Form Realm refer to the good mind and the defiled mind of the Form Realm. Entering the Form Realm concentration from a mind in the Desire Realm will give rise to the good mind of the Form Realm. Also, dying from a good mind in the Desire Realm and being reborn in the Form Realm will give rise to the defiled mind of the Form Realm, because in the continuous mind of rebirth, it is necessarily defiled. Therefore, it is said in the treatise that at the time of entering concentration and at the time of continuous rebirth, good and defiled minds arise in that order.
The one mind of the Formless Realm refers to dying from a good mind in the Desire Realm and being reborn in the Formless Realm, which will give rise to the defiled mind of the Formless Realm, because in the continuous mind of rebirth, it is necessarily defiled. The Desire Realm does not give rise to the good mind of the Formless Realm because the distance is extremely far. The Formless Realm is four times distant from the Desire Realm: first, the support is distant; second, the characteristics are distant; third, the object is distant; and fourth, the antidote is distant. The support is distant because the mind of the Formless Realm does not take the mind of the Desire Realm as its support. The characteristics are distant because the mind of the Formless Realm only takes suffering, coarseness, and obstruction as its characteristics in the fourth dhyana, and it will never take suffering, coarseness, etc., as its characteristics by cognizing the Desire Realm. The object is distant because it does not cognize the Desire Realm. The antidote is distant because one who has not left the desire realm's greed will definitely not be able to generate the Formless Realm concentration, and thus will not be able to perform the two antidotes of aversion and cutting off against the evil precepts and other dharmas of the Desire Realm.
The two unconditioned minds refer to entering the learning and no-learning observation from the preparatory good mind of the Desire Realm. This can also arise from eight minds. This preparatory good mind of the Desire Realm can also arise from eight minds, including the four minds of the Desire Realm itself, the two minds of the Form Realm, and the two unconditioned minds, so there are a total of eight.
The two minds of the Form Realm refer to: first, the good mind of the Form Realm, which can give rise to the good mind of the Desire Realm, that is, coming out of the Form Realm concentration and generating the good mind of the Desire Realm. Second, the defiled mind of the Form Realm, which can give rise to the good mind of the Desire Realm, that is, the person entering concentration makes this vow: 'I would rather generate the good mind of the lower realm than generate the defiled mind of the upper realm.' Because of this vow, when the defiled concentration oppresses him, he will generate the good mind of the lower realm from that defiled concentration in order to prevent regression. This is the defiled mind of the Form Realm giving rise to the good mind of the Desire Realm.
The two unconditioned minds...
二心者。從學無學觀出入欲界善心時 染從十生四者。染謂二染。不善有覆此二染心。從十心生。能生四心。從十生者。謂十二中。除學無學。謂自界四。色界三心。無色三心。此十心中。皆容命終生欲界染。故論云。于續生位。三界諸心皆可無間生欲界染心故能生四心者。謂自界四 余無生理。謂欲界染心。不生上定及往彼界。故無生界理 余從五生七者。余謂欲界無覆無記 此無記心。善等心外名之為余。從五心生。能生七心。從五生者。謂自界四。及色界善。謂欲界通果無記。從色界善定生故。能生七心者。謂自界四。及色界二。無色界一。故成七也。色界二心者。一生彼善。謂通果無記。還生彼定。以通果心唯與定心相出入故。二生彼染。謂異熟。威儀。無記心中。命終。生彼染心。續生位也。無色界一心者。謂欲界無記心命終。約續生位生無色染心 色善生十一者。色善謂色界善心無間。容生十一心。於十二心中。唯除無色無覆無記心。以無色界唯有異熟生無記心。夫異熟心。不許異地起。故不生也 能生無色染心者。據命終說。此復從九生者。此色界善心。復從九心生。謂於十二心中。唯除欲界。二染污心。及除無色。無覆無記。所以可知。有覆從八生者。謂色界有覆心。從八心生。於十二心中。除欲二
【現代漢語翻譯】 現代漢語譯本 二心者：指從有學（Śaikṣa，指正在修行的聖者）和無學（Arhat，阿羅漢，已完成修行的聖者）的觀智中，出入欲界（Kāmadhātu，六道輪迴中的欲界）的善心（Kuśalacitta）。 染從十生四者：『染』指的是兩種染污心（Kliṣṭacitta），即不善心（Akuśalacitta）和有覆無記心（Sāvaraṇāvyākṛtacitta）。這兩種染污心從十種心生起，並且能夠生起四種心。『從十生』指的是十二種心中，除去有學和無學心。這十種心包括自界（指欲界）的四種心，色界（Rūpadhātu）的三種心，以及無色界（Arūpadhātu）的三種心。這十種心都可能在臨終時，于續生位（Paṭisandhi，結生相續的時刻）生起欲界的染污心。因此，《論》中說：『在續生位，三界（Trailokya，欲界、色界、無色界）的各種心都可能無間地生起欲界的染污心。』『能生四心者』指的是自界的四種心。 余無生理：指的是欲界的染污心，不能生起上界（指色界和無色界）的禪定心，也不能往生到上界，因此沒有生起上界之理。 余從五生七者：『余』指的是欲界的無覆無記心（Anāvaraṇāvyākṛtacitta）。這種無記心，在善心等之外，被稱為『余』。它從五種心生起，能夠生起七種心。『從五生者』指的是自界的四種心，以及色界的善心。這是因為欲界的通果無記心（Abhijñāphala-avyākṛtacitta）是從色界的善定（Rūpadhyāna）中生起的。『能生七心者』指的是自界的四種心，以及色界的兩種心，無色界的一種心，因此總共是七種心。色界的兩種心：一是生起彼界的善心，指的是通果無記心，還會生起彼界的禪定。因為通果心只與禪定心相互出入。二是生起彼界的染污心，指的是在異熟（Vipāka，果報）、威儀（Iriyāpatha，行為舉止）、無記心中，臨終時生起彼界的染污心，這是在續生位的情況。無色界的一種心：指的是欲界的無記心臨終時，在續生位生起無色界的染污心。 色善生十一者：色界的善心（Rūpakusalacitta）無間地，可能生起十一種心。在十二種心中，唯獨除去無色界的無覆無記心。因為無色界只有異熟生無記心（Vipākaja-avyākṛtacitta）。異熟心不被允許在不同的地（Bhūmi，界）生起，因此不能生起。 能生無色染心者：這是根據臨終時的情況來說的。此復從九生者：這種色界的善心，又從九種心生起。在十二種心中，唯獨除去欲界的兩種染污心，以及除去無色界的無覆無記心，原因是可以知道的。 有覆從八生者：指的是色界的有覆心（Sāvaraṇacitta），從八種心生起。在十二種心中，除去欲界的兩種染污心。
【English Translation】 English version 『Two minds』 refers to the wholesome mind (Kuśalacitta) arising from and entering the desire realm (Kāmadhātu) from the perspective of the learners (Śaikṣa, those who are still in training) and the non-learners (Arhat, those who have completed their training). 『Defilement arising from ten gives rise to four』 refers to 『defilement』 as the two defiled minds (Kliṣṭacitta), namely unwholesome mind (Akuśalacitta) and obscured indeterminate mind (Sāvaraṇāvyākṛtacitta). These two defiled minds arise from ten types of minds and can give rise to four types of minds. 『Arising from ten』 refers to excluding the minds of learners and non-learners from the twelve types of minds. These ten minds include the four minds of its own realm (referring to the desire realm), the three minds of the form realm (Rūpadhātu), and the three minds of the formless realm (Arūpadhātu). All these ten minds can, at the moment of death, give rise to defiled minds of the desire realm in the rebirth linking (Paṭisandhi). Therefore, the treatise states: 『At the moment of rebirth linking, all kinds of minds from the three realms (Trailokya, desire realm, form realm, and formless realm) can immediately give rise to defiled minds of the desire realm.』 『Giving rise to four minds』 refers to the four minds of its own realm. 『The rest have no principle of arising』 refers to the defiled minds of the desire realm, which cannot give rise to the meditative minds of the upper realms (referring to the form realm and the formless realm), nor can they be reborn in the upper realms. Therefore, there is no principle of arising in the upper realms. 『The rest arising from five gives rise to seven』 refers to the indeterminate unobscured mind (Anāvaraṇāvyākṛtacitta) of the desire realm. This indeterminate mind, apart from wholesome minds, etc., is called 『the rest.』 It arises from five types of minds and can give rise to seven types of minds. 『Arising from five』 refers to the four minds of its own realm and the wholesome mind of the form realm. This is because the resultant knowledge indeterminate mind (Abhijñāphala-avyākṛtacitta) of the desire realm arises from the wholesome absorption (Rūpadhyāna) of the form realm. 『Giving rise to seven minds』 refers to the four minds of its own realm, the two minds of the form realm, and one mind of the formless realm, thus totaling seven minds. The two minds of the form realm: one is the wholesome mind arising in that realm, referring to the resultant knowledge indeterminate mind, which also gives rise to the absorption of that realm because the knowledge mind only interacts with the absorption mind. The second is the defiled mind arising in that realm, referring to the case where, at the moment of death in the resultant (Vipāka, consequence), deportment (Iriyāpatha, behavior), and indeterminate minds, the defiled mind of that realm arises, which is the situation at the moment of rebirth linking. The one mind of the formless realm refers to the case where, at the moment of death in the indeterminate mind of the desire realm, the defiled mind of the formless realm arises at the moment of rebirth linking. 『Form wholesome arising from eleven』 refers to the wholesome mind of the form realm (Rūpakusalacitta) that can immediately give rise to eleven types of minds. Among the twelve types of minds, only the indeterminate unobscured mind of the formless realm is excluded because the formless realm only has resultant-born indeterminate mind (Vipākaja-avyākṛtacitta). The resultant mind is not allowed to arise in different planes (Bhūmi, realms), so it cannot arise. 『Being able to give rise to the defiled mind of the formless realm』 is based on the situation at the moment of death. 『This again arising from nine』 refers to this wholesome mind of the form realm arising from nine types of minds. Among the twelve types of minds, only the two defiled minds of the desire realm and the indeterminate unobscured mind of the formless realm are excluded, and the reason is knowable. 『Obscured arising from eight』 refers to the obscured mind (Sāvaraṇacitta) of the form realm arising from eight types of minds. Among the twelve types of minds, the two defiled minds of the desire realm are excluded.
染及學無學 此復生於六者。此色界有覆心。復能生六心。謂自界三。欲善不善。有覆無記。生欲善者。從染污定。生欲善也 生欲不善有覆者。從色界染心命終。于續生位生欲二染也 無覆從三生者。謂色界無覆無記。從三心生。謂自界三。余無生理 此復能生六者。此色無覆心。復能生六心。謂自界三。欲界二染。無色一染。約續生位。思而可知。無色善生九者。謂無色善心。能生九心。言九心者。於十二心中。除欲界二善及無覆。除色界一所謂無覆 此復從六生者。此無色善心。復從六心生。謂自界三。及色界善。並學無學 有覆生從七者。無色有覆。能生七心。亦從七心。生生七心者。謂自界三。及色界二。生彼善染心。並欲界二不善有覆 即此亦從七。無間起。謂除欲色染。及學無學心 無覆如色辨者。無色無覆。如色界辨。從三心生。能生六心。從三心生者。謂自界三。能生六心者。謂自界三。及色界染。兼欲界二。不善有覆 學從四生五者。謂有學心。從四心生。能生五心。從四心生者。謂三界善。及與學心。能生五者。於前四上。加無學一 余從五生四者。余謂無學心。此無學心。從五心生。能生四心。從五生者。謂三界善學無學心。能生四者。於前五上。唯除學心。
從此第二。明二十心相
【現代漢語翻譯】 現代漢語譯本 染污及有學無學之心，這些又各自從哪六種心所生呢？這裡指的『有覆心』（有煩惱覆蓋的心），又能生出六種心。這六種心是指：自身界的三種心（善、不善、無記），欲界的善心和不善心，以及有覆無記心。其中，欲界的善心是從染污的禪定中產生的，也就是從染污的心生出欲界的善心。欲界的不善有覆心，是從染污心命終后，在相續的生命中產生的兩種欲界染污心。無覆無記心從三種心產生，指的是自身界的三種心，沒有其他的產生方式。這些心又能生出六種心。這裡的色界無覆心，又能生出六種心，指的是自身界的三種心，欲界的兩種染污心，以及無色界的一種染污心。這是從相續生命的角度來考慮的，可以仔細思考。無色界的善心能生出九種心，指的是無色界的善心能生出九種心。這九種心，在十二種心中，排除了欲界的兩種善心和無覆心，以及色界的一種心，也就是無覆心。這些心又從六種心產生，指的是無色界的善心，又從六種心產生，指的是自身界的三種心，以及色界的善心，還有有學心和無學心。有覆心從七種心產生，無色界的有覆心，能生出七種心，也從七種心產生。生出七種心，指的是自身界的三種心，以及色界的兩種心，生出彼界的善心和染污心，以及欲界的兩種不善有覆心。同樣，它也從七種心無間斷地生起，指的是排除欲界和色界的染污心，以及有學心和無學心。無覆心如同色界一樣，無色界的無覆心，如同色界一樣。從三種心產生，能生出六種心。從三種心產生，指的是自身界的三種心。能生出六種心，指的是自身界的三種心，以及色界的染污心，加上欲界的兩種不善有覆心。有學心從四種心產生五種心，指的是有學心，從四種心產生，能生出五種心。從四種心產生，指的是三界（欲界、色界、無色界）的善心，以及有學心。能生出五種心，是在前面的四種心上，加上無學心。其餘的從五種心產生四種心，其餘的指的是無學心。這種無學心，從五種心產生，能生出四種心。從五種心產生，指的是三界的善心、有學心和無學心。能生出四種心，是在前面的五種心上，唯獨排除了有學心。 從此第二，闡明二十種心的相互關係。
【English Translation】 English version What six minds do defiled, learning, and non-learning minds arise from? Here, 'covered mind' (mind covered by afflictions) can give rise to six minds. These six minds refer to: the three minds of its own realm (wholesome, unwholesome, neutral), the wholesome and unwholesome minds of the desire realm, and the covered neutral mind. Among them, the wholesome mind of the desire realm arises from defiled samadhi, that is, the wholesome mind of the desire realm arises from the defiled mind. The unwholesome covered mind of the desire realm arises from the two defiled minds of the desire realm in the continuous life after the defiled mind ends. The uncovered neutral mind arises from three minds, referring to the three minds of its own realm, and there is no other way of arising. These minds can also give rise to six minds. Here, the form realm's uncovered mind can also give rise to six minds, referring to the three minds of its own realm, the two defiled minds of the desire realm, and one defiled mind of the formless realm. This is considered from the perspective of continuous life, and can be carefully considered. The wholesome mind of the formless realm can give rise to nine minds, referring to the wholesome mind of the formless realm being able to give rise to nine minds. These nine minds, among the twelve minds, exclude the two wholesome minds and the uncovered mind of the desire realm, and one mind of the form realm, which is the uncovered mind. These minds also arise from six minds, referring to the wholesome mind of the formless realm, which also arises from six minds, referring to the three minds of its own realm, as well as the wholesome mind of the form realm, and the learning and non-learning minds. The covered mind arises from seven minds, the covered mind of the formless realm can give rise to seven minds, and also arises from seven minds. Giving rise to seven minds refers to the three minds of its own realm, as well as the two minds of the form realm, giving rise to the wholesome and defiled minds of that realm, as well as the two unwholesome covered minds of the desire realm. Similarly, it also arises from seven minds without interruption, referring to excluding the defiled minds of the desire and form realms, as well as the learning and non-learning minds. The uncovered mind is like the form realm, the uncovered mind of the formless realm is like the form realm. Arising from three minds, it can give rise to six minds. Arising from three minds refers to the three minds of its own realm. Being able to give rise to six minds refers to the three minds of its own realm, as well as the defiled minds of the form realm, plus the two unwholesome covered minds of the desire realm. The learning mind arises from four minds and gives rise to five minds, referring to the learning mind, which arises from four minds and can give rise to five minds. Arising from four minds refers to the wholesome minds of the three realms (desire realm, form realm, formless realm), as well as the learning mind. Being able to give rise to five minds is adding the non-learning mind to the previous four minds. The rest arise from five minds and give rise to four minds, the rest referring to the non-learning mind. This non-learning mind arises from five minds and can give rise to four minds. Arising from five minds refers to the wholesome minds of the three realms, the learning mind, and the non-learning mind. Being able to give rise to four minds is excluding only the learning mind from the previous five minds.
生。論云。說十二心互相生已。云何分此。成二十心。頌曰。
十二為二十 謂三界善心 分加行生得 欲無覆分四 異熟威儀路 工巧處通果 色界除工巧 餘數如前說
釋曰。三界善心。各分二種。謂加行得。生得別故。欲界無覆。分為四心。一異熟生。二威儀路。三工巧處。四通果心 色界無覆。分為三種。除工巧處。上界都無造作種種工巧事故。于無色界。無覆唯一。謂異熟生。故前無覆。合成八種。如是十二。為二十心。謂欲界八。二善。二染。四無記心也。色界六種。前八心上。除不善工巧二也。無色界四。於前六上。更除威儀通果二心也。兼學無學。故成二十 威儀路心者。行住坐臥。名為威儀路。此用色香味觸為體。此之威儀心所緣故。名之為路。威儀即路。名威儀路。緣威儀路。心名威儀路心。威儀路之心依主釋也 此威儀路心。總有三種。一起威儀路心。唯是意識。二緣威儀路心。通眼等四識。除耳識也。及取意識。三似威儀路心。即通六識。如泛爾緣外色聲等心。名似威儀路也。二工巧處心者。工巧處有二。一身工巧。謂刻鏤等。二語工巧。謂歌詠等。若身工巧。以四境為體。以身工巧起時。不離四境故。若語工巧。以五境為體。以語起時不離五境故。此二工巧。心
【現代漢語翻譯】 現代漢語譯本： 生。《論》中說，在講述了十二種心互相產生之後，如何將這十二種心細分為二十種心呢？頌文說： 『十二分為二十，指的是三界（kāmadhātu, rūpadhātu, arūpadhātu）的善心（kuśalacitta）； 分為加行（prayoga）所得和生得（upapattilābha），欲界（kāmadhātu）的無覆無記心（avyākata）分為四種： 異熟（vipāka）、威儀路（iriyāpatha）、工巧處（karmasthāna）、神通果（abhijñāphala）。 除了工巧處，其餘數量如前所說。』 解釋：三界的善心，各自細分為兩種，即加行所得和生得的差別。欲界的無覆無記心分為四種：一是異熟生，二是威儀路，三是工巧處，四是神通果心。無覆無記心分為三種，除去工巧處，因為上界（rūpadhātu, arūpadhātu）沒有造作種種工巧的事情。在無色界（arūpadhātu），無覆無記心只有一種，即異熟生。所以前面的無覆無記心，合起來共有八種。這樣，十二種心就分爲了二十種心，即欲界八種（二善、二染、四無記心）。色界（rūpadhātu）六種，在前面的八種心上，除去不善和工巧處兩種。無色界（arūpadhātu）四種，在前面的六種心上，再除去威儀路和神通果兩種心。兼有有學（śaikṣa）和無學（aśaikṣa），所以成為二十種。 威儀路心，指的是行、住、坐、臥，稱為威儀路。它以色、香、味、觸為本體。因為這種威儀心所緣的緣故，所以稱為路。威儀即是路，名為威儀路。緣威儀路的心，名為威儀路心。威儀路之心是依主釋。 這種威儀路心，總共有三種：一是起威儀路心，唯是意識（manovijñāna）；二是緣威儀路心，通眼等四識（cakṣurvijñāna, śrotravijñāna, ghrāṇavijñāna, jihvāvijñāna），除去耳識（śrotravijñāna）。以及取意識；三是似威儀路心，即通六識（ṣaṭvijñāna-kāya），如泛泛地緣外色、聲等的心，名為似威儀路。 工巧處心，工巧處有兩種：一是身工巧，如刻鏤等；二是語工巧，如歌詠等。如果是身工巧，以四境為本體，因為身工巧生起時，不離四境的緣故。如果是語工巧，以五境為本體，因為語生起時不離五境的緣故。這兩種工巧心。
【English Translation】 English version: Verse: It is said in the Shastra that after explaining how the twelve types of minds arise mutually, how are these divided into twenty types of minds? The verse says: 'Twelve become twenty, referring to the wholesome minds (kuśalacitta) of the three realms (kāmadhātu, rūpadhātu, arūpadhātu); Divided into those obtained through effort (prayoga) and those obtained at birth (upapattilābha), the indeterminate (avyākata) minds of the desire realm (kāmadhātu) are divided into four: Resultant (vipāka), deportment (iriyāpatha), skillful activity (karmasthāna), and supernormal power result (abhijñāphala). Except for skillful activity, the remaining numbers are as previously stated.' Explanation: The wholesome minds of the three realms are each divided into two types, namely the difference between those obtained through effort and those obtained at birth. The indeterminate minds of the desire realm are divided into four types: first, resultant; second, deportment; third, skillful activity; and fourth, the mind of supernormal power result. Indeterminate minds are divided into three types, excluding skillful activity, because the higher realms (rūpadhātu, arūpadhātu) do not involve the creation of various skillful activities. In the formless realm (arūpadhātu), there is only one type of indeterminate mind, which is resultant. Therefore, the preceding indeterminate minds together total eight types. Thus, the twelve types of minds are divided into twenty types of minds, namely eight types in the desire realm (two wholesome, two defiled, and four indeterminate minds). Six types in the form realm (rūpadhātu), removing the unwholesome and skillful activity from the preceding eight types of minds. Four types in the formless realm (arūpadhātu), further removing deportment and supernormal power result from the preceding six types of minds. Including both learners (śaikṣa) and non-learners (aśaikṣa), it becomes twenty. Deportment mind refers to walking, standing, sitting, and lying down, which are called deportment. It takes form, smell, taste, and touch as its substance. Because this deportment mind is the object of perception, it is called a path. Deportment is the path, hence the name deportment path. The mind that perceives the deportment path is called the deportment path mind. The deportment path mind is a possessive compound. This deportment path mind has three types in total: first, the arising deportment path mind, which is only consciousness (manovijñāna); second, the perceiving deportment path mind, which includes the four consciousnesses such as eye consciousness (cakṣurvijñāna), ear consciousness (śrotravijñāna), nose consciousness (ghrāṇavijñāna), and tongue consciousness (jihvāvijñāna), excluding ear consciousness (śrotravijñāna), as well as the taking consciousness; third, the similar deportment path mind, which includes the six consciousnesses (ṣaṭvijñāna-kāya), such as the mind that vaguely perceives external forms, sounds, etc., which is called the similar deportment path. Skillful activity mind, there are two types of skillful activity: first, physical skillful activity, such as carving; second, verbal skillful activity, such as singing. If it is physical skillful activity, it takes the four objects as its substance, because when physical skillful activity arises, it does not depart from the four objects. If it is verbal skillful activity, it takes the five objects as its substance, because when speech arises, it does not depart from the five objects. These two types of skillful activity minds.
所緣故。名之為處。工巧即處。名工巧處。工巧處之心。名工巧處心。依主釋也。此工巧心。略有三種。一起工巧心。唯在意識。二緣工巧心。通五識及意識。三似工巧心。亦通六識。通果心者。謂能變化心。及天眼耳通果。此能變化心。緣色等四境。謂化四境故。亦緣于聲。有發語通果心故。論云。威儀路等三無覆心。色香味觸。為所緣境。工巧處等。亦緣于聲。如是三心唯是意識。威儀路。工巧處。加行。亦通四識五識(解云。此言加行者。是緣威儀等心也) 有餘師說。有威儀路。及工巧處。所引意識。能具足緣十二處境。解云。此師據似威儀路心說也。
從此大文第二。明得心多少。論云。於前所說十二心中。何心現前。幾心可得。頌曰。
三界染心中 得六六二種 色善三學四 余皆自可得
釋曰。三界染心中得六六二種者。此明染心。得心多少。欲界染心得六心。色界染心亦得六心。無色界染心。唯得二心 且欲界染心得六心者。謂欲染心。正現前位。容得六心。謂欲界三。善惡有覆也。色無色界各一心。有覆無記也。兼學心成六也。且第一得欲善心者。論云。由疑續善。及界退還。欲界善心。爾時名得。解云。由疑續善。謂疑心。發生正見。能續善根也。疑是染心。此即染心生
【現代漢語翻譯】 現代漢語譯本： 所緣的境界，稱為『處』。精巧的技藝即是『處』，稱為『工巧處』（Karma-sthāna）。專注于工巧處的『心』，稱為『工巧處心』。這是依主釋（Tatpuruṣa）的解釋。 這種工巧心，大致有三種：一是起始工巧心，只存在於意識中；二是緣工巧心，通於五識和意識；三是相似工巧心，也通於六識。通於果心的情況，指的是能變化的心，以及天眼、天耳神通的果報。這種能變化的心，緣於色等四境，因為能變化這四種境界的緣故，也緣于聲，因為有能發出語言的神通果報心。論中說，威儀路等三種無覆無記心，以色、香、味、觸為所緣境，工巧處等，也緣于聲。像這樣的三種心都只是意識。威儀路、工巧處、加行，也通於四識、五識（解釋說，這裡說的加行，是緣于威儀等的心）。 有其他老師說，有威儀路以及工巧處所引發的意識，能夠具足緣於十二處境。解釋說，這位老師是根據相似威儀路心來說的。
從這段大文的第二部分開始，闡明所得心的多少。論中說，在前面所說的十二種心中，哪種心現前，可以得到幾種心？頌文說：
『三界染心中，得六六二種； 色善三學四，余皆自可得。』
解釋說，『三界染心中得六六二種』，這是說明染心所得心的多少。欲界染心可以得到六種心，色界染心也可以得到六種心，無色界染心只能得到兩種心。 首先說欲界染心可以得到六種心，指的是欲界染心，在正現前的位置，可以得到六種心，指的是欲界的三種心，善、惡、有覆無記。色界和無色界各一種心，有覆無記。加上學心，就成了六種。首先說得到欲界善心的情況，論中說，由於疑惑而延續善根，以及從上界退還，欲界善心，在那個時候稱為得到。解釋說，由於疑惑而延續善根，指的是疑惑心，發生正見，能夠延續善根。疑惑是染心，這也就是染心生起……
【English Translation】 English version: That which is the object of cognition is called a 'sphere' (āyatana). Skillful arts are 'spheres,' hence called 'Karma-sthāna' (sphere of skillful activities). The 'mind' (citta) focused on Karma-sthāna is called 'Karma-sthāna-citta.' This is an explanation according to the Tatpuruṣa compound. This skillful mind is broadly of three types: first, the initiating skillful mind, which exists only in consciousness (vijñāna); second, the object-cognizing skillful mind, which is common to the five senses and consciousness; third, the resembling skillful mind, which is also common to the six consciousnesses. The case of being common to resultant minds refers to the mind capable of transformation, as well as the results of divine eyes and ears (divya-cakṣus and divya-śrotra). This mind capable of transformation cognizes the four realms of form, etc., because it can transform these four realms; it also cognizes sound, because there is a resultant mind of divine speech. The treatise states that the three types of unwholesome minds, such as those involved in deportment, take form, smell, taste, and touch as their objects of cognition. Karma-sthāna, etc., also cognize sound. These three types of minds are only consciousness. Deportment, Karma-sthāna, and effort (prayoga) are also common to the four and five senses (the explanation says that the effort mentioned here refers to the mind that cognizes deportment, etc.). Some other teachers say that the consciousness induced by deportment and Karma-sthāna can fully cognize the twelve spheres. The explanation says that this teacher speaks according to the mind resembling deportment.
From the second part of this great text onwards, the number of attainable minds is clarified. The treatise states, among the twelve minds mentioned earlier, which mind is present, and how many minds can be attained? The verse says:
'In the defiled minds of the three realms, six, six, and two kinds are attained; In the wholesome form realm, three trainings, four; the rest are self-attainable.'
The explanation says, 'In the defiled minds of the three realms, six, six, and two kinds are attained,' which clarifies the number of minds attainable by defiled minds. A defiled mind in the desire realm can attain six minds, a defiled mind in the form realm can also attain six minds, and a defiled mind in the formless realm can only attain two minds. First, a defiled mind in the desire realm can attain six minds, referring to the fact that when a defiled mind in the desire realm is present, it can attain six minds, referring to the three minds of the desire realm: wholesome, unwholesome, and indeterminate with obscuration. The form and formless realms each have one mind, indeterminate with obscuration. Adding the training mind, it becomes six. First, regarding the attainment of a wholesome mind in the desire realm, the treatise states that due to doubt continuing wholesome roots, and due to regression from higher realms, a wholesome mind in the desire realm is called attainable at that time. The explanation says that due to doubt continuing wholesome roots, it refers to the mind of doubt, giving rise to right view, which can continue wholesome roots. Doubt is a defiled mind, which means a defiled mind arises...
欲界善也。界退還者。謂從上界退還來生欲界染心也。于欲界續生。必是染心。正起染時。欲界善心。此時亦得起法前得得之也 得欲不善有覆及色有覆心者。論云。由起惑退。及界退還。得欲二心。不善有覆。及得色界。一有覆心 解云。由起惑退者。此據離色界煩惱。后時起欲染退也。正起欲惑退染心時。欲界不善及有覆心。兼色界有覆心。此時總得也。界退還者。從無色界退還來生欲界。受生心中。得欲界二染。兼色界染心也。得無色有覆及學心者。論云。由起惑退。得無色界一有覆心。及得學心。故名得六(解云。由起惑退者。阿羅漢果。起欲界惑。退正起欲染時。得無色有覆。及學心也) 色界染心正現前位得六心者。謂自界三。欲界無覆。無色有覆。及得學心。故成六也。且初得自界三欲界無覆者。論云。由界退還。得欲界一無覆無記心。及色界三。色界染心。亦由退得 解云。由界退還者。此據無色命終。來生色界。正起色界續生染時。自界三心。欲界一通果心。此時總得也。色界染心亦由退得者。此明色染非但由前界退還得。亦由起色界惑退得也 得無色有覆及學心者。論云。由起惑退。得無色界一有覆心。及得學心。故名得六(解云。由起惑退者。此據阿羅漢。起色界惑退故。得無色有覆。及與學
【現代漢語翻譯】 現代漢語譯本：欲界的善（kusalā）也是如此。『界退還』指的是從上層界退回到欲界，並生起染污心（sāgacitta）。在欲界持續受生，必然是染污心。當真正生起染污心時，欲界的善心，此時也能獲得，這是之前獲得的善法再次獲得。獲得欲界的不善有覆心（akuśala-sāghāta-citta）以及色界有覆心（rūpa-sāghāta-citta）的情況，論中說：『由於生起迷惑而退轉，以及界退還，獲得欲界的兩種心，即不善有覆心，以及獲得色界的一種有覆心。』解釋說：『由於生起迷惑而退轉』，這是指離開了色界煩惱后，後來生起欲界染污而退轉。當真正生起欲界迷惑而退轉染污心時，欲界的不善心以及有覆心，連同色界的有覆心，此時都能獲得。『界退還』指的是從無色界退還來生欲界，在受生心中，獲得欲界的兩種染污心，連同色界的染污心。獲得無色界有覆心（arūpa-sāghāta-citta）以及學心（sekha-citta）的情況，論中說：『由於生起迷惑而退轉，獲得無色界的一種有覆心，以及獲得學心，所以稱為獲得六種心。』解釋說：『由於生起迷惑而退轉』，這是指阿羅漢果位，生起欲界迷惑，退轉，當真正生起欲界染污時，獲得無色界有覆心，以及學心。色界染污心（rūpa-sāgacitta）真正現前時，獲得六種心的情況，指的是自身界的三種心，欲界的無覆心（avyākata-citta），無色界的有覆心，以及獲得學心，所以成為六種心。首先獲得自身界的三種心和欲界的無覆心的情況，論中說：『由於界退還，獲得欲界的一種無覆無記心（avyākata-upekkhā-citta），以及色界的三種心，色界染污心，也是由於退轉而獲得。』解釋說：『由於界退還』，這是指從無色界命終，來生色界，當真正生起色界持續受生的染污時，自身界的三種心，欲界的一種通果心（vipāka-citta），此時都能獲得。『色界染污心也是由於退轉而獲得』，這說明色界染污心不僅僅由於前一界退轉而獲得，也是由於生起色界迷惑而退轉而獲得。獲得無色界有覆心以及學心的情況，論中說：『由於生起迷惑而退轉，獲得無色界的一種有覆心，以及獲得學心，所以稱為獲得六種心。』解釋說：『由於生起迷惑而退轉』，這是指阿羅漢，生起色界迷惑而退轉，因此獲得無色界有覆心，以及學心。
【English Translation】 English version: So too with the wholesome of the Desire Realm (Kāmadhātu). 『Realm regression』 refers to regressing from a higher realm and being reborn in the Desire Realm with a defiled mind (sāgacitta). Continuous rebirth in the Desire Realm is necessarily with a defiled mind. When defilement truly arises, the wholesome mind of the Desire Realm can also be obtained at this time; this is the re-obtaining of previously obtained wholesome states. Regarding obtaining the unwholesome obscured mind (akuśala-sāghāta-citta) of the Desire Realm and the obscured mind (rūpa-sāghāta-citta) of the Form Realm, the treatise says: 『Due to arising delusion and regression, one obtains two minds of the Desire Realm, namely the unwholesome obscured mind, and one obtains one obscured mind of the Form Realm.』 The explanation says: 『Due to arising delusion and regression』 refers to, after departing from the afflictions of the Form Realm, later arising desire defilement and regressing. When desire delusion truly arises and the defiled mind regresses, the unwholesome mind and obscured mind of the Desire Realm, along with the obscured mind of the Form Realm, can all be obtained at this time. 『Realm regression』 refers to regressing from the Formless Realm and being reborn in the Desire Realm. In the mind of rebirth, one obtains two defiled minds of the Desire Realm, along with the defiled mind of the Form Realm. Regarding obtaining the obscured mind (arūpa-sāghāta-citta) of the Formless Realm and the learning mind (sekha-citta), the treatise says: 『Due to arising delusion and regression, one obtains one obscured mind of the Formless Realm, and one obtains the learning mind, hence it is called obtaining six minds.』 The explanation says: 『Due to arising delusion and regression』 refers to the Arhat fruit, arising desire delusion of the Desire Realm, regressing, and when desire defilement truly arises, one obtains the obscured mind of the Formless Realm, and the learning mind. When the defiled mind (rūpa-sāgacitta) of the Form Realm is truly present, the situation of obtaining six minds refers to three minds of one's own realm, the unobscured mind (avyākata-citta) of the Desire Realm, the obscured mind of the Formless Realm, and obtaining the learning mind, thus becoming six minds. Regarding first obtaining three minds of one's own realm and the unobscured mind of the Desire Realm, the treatise says: 『Due to realm regression, one obtains one unobscured indifferent mind (avyākata-upekkhā-citta) of the Desire Realm, and three minds of the Form Realm; the defiled mind of the Form Realm is also obtained due to regression.』 The explanation says: 『Due to realm regression』 refers to, after dying in the Formless Realm, being reborn in the Form Realm, and when the defilement of continuous rebirth in the Form Realm truly arises, the three minds of one's own realm, one resultant mind (vipāka-citta) of the Desire Realm, can all be obtained at this time. 『The defiled mind of the Form Realm is also obtained due to regression』 indicates that the defiled mind of the Form Realm is not only obtained due to regression from the previous realm, but also due to arising delusion of the Form Realm and regressing. Regarding obtaining the obscured mind of the Formless Realm and the learning mind, the treatise says: 『Due to arising delusion and regression, one obtains one obscured mind of the Formless Realm, and one obtains the learning mind, hence it is called obtaining six minds.』 The explanation says: 『Due to arising delusion and regression』 refers to an Arhat, arising delusion of the Form Realm and regressing, thus obtaining the obscured mind of the Formless Realm, and the learning mind.
心也)。無色界染心得二心者。論云無色染心。正現前位。十二心中。唯得二心。由起惑退。得彼染心。及得學心。故名得二(解云。由起惑退者。此據阿羅漢。起無色惑退。正起染時。得自界染。及學心也)。色善三學四者。謂色界善心。現在前位。十二心內。容得三心。一謂得自界善。及欲色界。通果無記。成三心也。所以然者。由升進故。得彼三心。謂從欲界。入未至定。得色善心。此則從欲入色界。名升進也。斷欲惑盡。第九解脫道入根本地。得欲色界。二通果心。此即從加行。入根本地。名升進也 學四者。謂有學心。正現前位。容得四心得有學心及得欲色界二通果心並無色善故成四也。得有學心者。由初證入正性離生。于苦法忍位。得有學心也。第二得欲色界二通果心者。謂由聖道離欲界染心。入根本地。得二界通果也。得無色善者。亦由聖道。離色界染。得無色善也。故論云。由初證入正性離生。及由聖道離欲色染(尋前文。即可解也)。余皆自可得者。余謂前說。染等心餘。即欲界善。三界無記。及無色善。並無學心。故頌餘字。含此六心。然此六心。正現前位。唯可自得不成他也 論云。有餘於此總說。頌曰。
慧者說染心 現起時得九 善心中得六 無記唯無記
釋曰。此是論
【現代漢語翻譯】 現代漢語譯本 （心也）。無染心得二心者：論中說，無色染心，正在現前位的十二心中，只可得二心。由於生起惑而退失，得到彼染心，以及得到學心，故名為得二（解釋說：由於生起惑而退失，這是根據阿羅漢而言，生起無色惑而退失，正在生起染時，得到自界染，以及學心）。 色善三學四者：謂善心，現在前位，十二心內，容許得到三心。一謂得到自界善，以及欲界，通果無記，成為三心。之所以如此，由於升進的緣故，得到彼三心。謂從欲界，進入未至定，得到色善心，這便是從欲界進入色界，名為升進。斷除欲惑已盡，第九解脫道進入根本地，得到欲界，二通果心，這即是從加行，進入根本地，名為升進。 學四者：謂有學心，正在現前位，容許得到四心：得到有學心，以及得到欲界，二通果心，並無色善，故成為四也。得到有學心者，由於初次證入正性離生，于苦法忍位，得到有學心。第二得到欲界，二通果心者，謂由聖道離開欲界染心，進入根本地，得到二界通果。得到無色善者，也由聖道，離開色界染，得到無色善。故論中說：由於初次證入正性離生，以及由聖道離開欲色染（尋找前文，即可理解）。 余皆自可得者：余，謂前面所說，染等心以外的，即欲界善，三界無記，以及無色善，並無學心，故頌中的『余』字，包含這六心。然而這六心，正在現前位，唯可自得，不能成為他心。論中說：有餘於此總說。頌曰： 慧者說染心，現起時得九；善心中得六，無記唯無記。 釋曰：這是論
【English Translation】 English version (also known as 'citta'). One who has a non-pure mind obtains two minds: The treatise states that a non-pure mind in the realm of formlessness, in the present moment of the twelve minds, can only obtain two minds. Due to arising delusion and falling back, one obtains that non-pure mind, as well as obtaining the mind of a learner, hence it is called obtaining two. The three of form-goodness and the four of learning: 'Good mind' refers to the present moment, within the twelve minds, it is permissible to obtain three minds. One is to obtain the goodness of one's own realm, as well as the realm of desire, the non-defiled result of the two perfections, becoming three minds. The reason for this is that due to advancement, one obtains those three minds. That is, from the realm of desire, entering the state of 'not-yet-arrived' concentration, one obtains the goodness of the form realm, this is from the realm of desire entering the realm of form, called advancement. Cutting off the defilements of desire completely, the ninth path of liberation enters the fundamental ground, obtaining the realm of desire, the two perfections result mind, this is from the preparatory practice, entering the fundamental ground, called advancement. The four of learning: 'Mind of a learner' refers to the present moment, it is permissible to obtain four minds: obtaining the mind of a learner, as well as obtaining the realm of desire, the two perfections result mind, and the goodness of the formless realm, hence it becomes four. Obtaining the mind of a learner is due to the initial realization of entering the rightness of separation from birth, in the position of endurance of suffering-dharma, one obtains the mind of a learner. Secondly, obtaining the realm of desire, the two perfections result mind, is due to the holy path leaving the defiled mind of the realm of desire, entering the fundamental ground, obtaining the result of the two perfections of the two realms. Obtaining the goodness of the formless realm is also due to the holy path, leaving the defilements of the form realm, obtaining the goodness of the formless realm. Therefore, the treatise states: 'Due to the initial realization of entering the rightness of separation from birth, and due to the holy path leaving the defilements of desire and form' (searching the previous text, it can be understood). The rest are all obtainable by oneself: 'The rest' refers to what was said before, besides the non-pure mind etc., namely the goodness of the realm of desire, the non-defiled of the three realms, as well as the goodness of the formless realm, and the mind of no-more-learning, hence the word 'rest' in the verse, includes these six minds. However, these six minds, in the present moment, can only be obtained by oneself, and cannot become other minds. The treatise states: 'There are remainders that are generally spoken of here.' The verse says: 'The wise say that a defiled mind, when it arises, obtains nine; in a good mind, one obtains six; the non-defiled is only non-defiled.' Explanation: This is the treatise
主引雜心師頌。明得心多少也。彼說染心現起得九。此論說得染有十四心。謂欲界六。色界得六。無色界得二也。此論據染心重得。說十四心。彼論約單得。唯說九心。此論十四心中。有五心重得。謂色界染心。且兩度得。一欲界染時得。二色界染時得。雜心除一心也。無色界染心。及與學心。各三度得。謂三界染時。皆得也 雜心各除二。兼前一心。總除五也。故說得九。各據一義。亦不相違 善心中得六者。謂欲界無覆 色界善及無覆 無色界善。及學無學 故成六心也。雜心據單得。唯說此六心。此論約重得。言得七心。謂色善三。學四名七心也。於此七中。除二心重 言二心者。謂欲色界。無覆。各兩度得。一色善時得。二學心時得。各除一心。取餘五心。兼無學一。故成六也 論云。為攝前義。復說頌言。由託生入定(一由託生者。是前界退還也。第二入定者。是前色善及學心也)。及離染退時(第三及離染者。是前離欲界染心也。第四退時者。是前由起惑退也)。續善位得心(第五續善位者。是前疑心續善也)。非前所成故(明得義也。此言得者。今時成就。名為得也)。此是論主。為攝前義。總為五門。勒顯一頌。請細細尋焉。
俱舍論頌疏論本第七 大正藏第 41 冊 No. 1823
【現代漢語翻譯】 現代漢語譯本 主引《雜心師頌》。闡明獲得『心』（citta，意為『心』或『意識』）的多少。他們（《雜心》的作者）說染污心（klista-citta，指被煩惱染污的心）現起時獲得九種『心』。此論（《俱舍論》）說獲得染污心有十四種『心』，即欲界（kāmadhātu，指慾望界）六種，無色界（arūpadhātu，指無色界）得六種，無漏（anāsrava，指沒有煩惱）得兩種。此論根據染污心重複獲得的情況，說有十四種『心』。《雜心》論述的是單一獲得的情況，只說九種『心』。此論的十四種『心』中，有五種『心』是重複獲得的，即染污心，且兩次獲得：第一次是欲界染污時獲得，第二次是無色界染污時獲得。《雜心》除掉一心。無漏染污心以及學心（saiksa-citta，指還在修學過程中的心）各自三次獲得，即三界（tridhātu，指欲界、色界、無色界）染污時都獲得。《雜心》各除掉二心，加上前面的一個心，總共除掉五個心。所以說獲得九種『心』，各自根據一種意義，並不互相矛盾。善心中獲得六種『心』，即欲界無覆無記（anivrtavyākrta，指非善非惡，不產生業報）的善心及無覆無記，無色界的善心及無覆無記，以及學心和無學心（asiksa-citta，指已經完成修學的心），所以構成六種『心』。《雜心》根據單一獲得的情況，只說這六種『心』。此論根據重複獲得的情況，說獲得七種『心』，即色界（rūpadhātu，指色界）善心三種，學心四種，合稱七種『心』。在這七種『心』中，除去兩種『心』的重複獲得。所說的兩種『心』，即欲界和無色界的無覆無記，各自兩次獲得：第一次是色界善心時獲得，第二次是學心時獲得。各自除掉一個心，取其餘五種『心』，加上無學心一種，所以構成六種『心』。論中說：『爲了概括前面的意義，再次用頌文說：由於託生入定（一、由於託生，是指從前一界退還。二、入定，是指前一色界善心及學心），以及離染退時（三、以及離染，是指前一離欲界染污心。四、退時，是指前一起惑退失），相續善位得心（五、相續善位，是指前一疑心相續善），非前所成故（闡明獲得的意義。這裡說的獲得，是指現在成就，稱為獲得）。』這是論主爲了概括前面的意義，總共用五個方面，勒顯一個頌文，請仔細尋思。
《俱舍論頌疏論本》第七 大正藏第 41 冊 No. 1823
【English Translation】 English version The Master of Za Xin (雜心, Samuccaya)'s verse is cited to clarify how many citta (心, mind/consciousness) are obtained. They (the authors of Za Xin) say that when a defiled citta (klista-citta, 染污心) arises, nine types of citta are obtained. This treatise (Abhidharmakośa) says that fourteen types of citta are obtained when defiled citta are obtained, namely six in the kāmadhātu (欲界, desire realm), six obtained in the arūpadhātu (無色界, formless realm), and two anāsrava (無漏, without outflows). This treatise states that fourteen types of citta are obtained based on the repeated obtaining of defiled citta. Za Xin discusses the single obtaining, only mentioning nine types of citta. Among the fourteen types of citta in this treatise, five types of citta are repeatedly obtained, namely defiled citta, obtained twice: first when defiled in the kāmadhātu, and second when defiled in the arūpadhātu. Za Xin excludes one citta. Anāsrava defiled citta and saiksa-citta (學心, mind of a trainee) are each obtained three times, that is, obtained in all three realms (tridhātu, 三界: kāmadhātu, rūpadhātu, arūpadhātu) when defiled. Za Xin excludes two citta each, plus the one citta mentioned earlier, totaling five citta excluded. Therefore, it is said that nine types of citta are obtained, each based on one meaning, and they do not contradict each other. Six types of citta are obtained in wholesome citta, namely the wholesome and anivrtavyākrta (無覆無記, neither good nor bad, not producing karmic results) of the kāmadhātu, the wholesome and anivrtavyākrta of the arūpadhātu, and the saiksa-citta and asiksa-citta (無學心, mind of one who has completed training). Therefore, six types of citta are formed. Za Xin only mentions these six types of citta based on the single obtaining. This treatise says that seven types of citta are obtained based on the repeated obtaining, namely three wholesome citta of the rūpadhātu (色界, form realm) and four saiksa-citta, collectively called seven types of citta. Among these seven types of citta, the repeated obtaining of two types of citta is excluded. The two types of citta mentioned are the anivrtavyākrta of the kāmadhātu and arūpadhātu, each obtained twice: first when the wholesome citta of the rūpadhātu arises, and second when the saiksa-citta arises. One citta is excluded from each, and the remaining five types of citta are taken, plus one asiksa-citta, so six types of citta are formed. The treatise says: 'In order to summarize the previous meaning, the verse is said again: Due to rebirth and entering into samādhi (定, concentration) (1. Due to rebirth, it refers to returning from the previous realm. 2. Entering into samādhi, it refers to the previous wholesome citta of the rūpadhātu and saiksa-citta), and when leaving defilement and retreating (3. And leaving defilement, it refers to the previous defiled citta leaving the kāmadhātu. 4. Retreating, it refers to the previous retreat due to arising delusion), the mind is obtained in the continuous wholesome state (5. The continuous wholesome state refers to the previous mind of doubt continuing wholesomely), not formed before (clarifying the meaning of obtaining. The obtaining mentioned here refers to the present accomplishment, called obtaining).' This is the treatise master summarizing the previous meaning, using a total of five aspects to clearly show one verse. Please contemplate it carefully.
Abhidharmakośa-bhāsya, Volume 7 Taisho Tripitaka, Volume 41, No. 1823
俱舍論頌疏論本
俱舍論頌疏論本第八
從此第三。明世間品。于中有二。一者明有情世間。二者明器世間。就明有情世間中有二。一總辨有情。二判聚差別 就總辨有情。復分三段。一明有情生。二明有情住。三明有情沒 就初明有情生中。復分九種。一明三界。二明五趣。三明七識住。四明九有情居。五明四識住。六明四生。七明中有。八明緣起。九明四有。此下第一。明三界者。論云。已依三界。分別心等。今次應說。三界是何。各于其中。處別有幾。頌曰。
地獄傍生鬼 人及六慾天 名欲界二十 由地獄洲異 此上十七處 名色界于中 三靜慮各三 第四靜慮八 無色界無處 由生有四種 依同分及命 令心等相續
釋曰。初一行明欲界。次一行明色界。后一行明無色界。初兩句者列五趣名。梵云那落迦。此云苦具。義翻為地獄。以地下有獄故。非正翻也 言傍生者。以傍行故 言鬼者謂餘生中。喜盜他物。又復是多。他所祀祖。宗又多希求以自存濟。又多性怯劣身心輕躁。故名為鬼 言人者。多思慮故。名之為人 言天者。有光明故。或復尊高。神用自在。眾所祈告。故名為天 六慾天者。一四大王眾天。二三十三天。三夜摩天。此云時分。謂彼天中。
【現代漢語翻譯】 現代漢語譯本：
《俱舍論頌疏論本》第八
從此第三，闡明世間品。其中分為二部分：一是闡明有情世間，二是闡明器世間。在闡明有情世間中又分為二部分：一是總括辨析有情，二是判別聚集的差別。在總括辨析有情中，又分為三個階段：一是闡明有情的生，二是闡明有情的住，三是闡明有情的滅。在最初闡明有情的生中，又分為九種：一是闡明三界（欲界、色界、無色界），二是闡明五趣（地獄、餓鬼、畜生、人、天），三是闡明七識住，四是闡明九有情居，五是闡明四識住，六是闡明四生（卵生、胎生、濕生、化生），七是闡明中有（中陰身），八是闡明緣起，九是闡明四有（生有、本有、死有、中有）。下面首先闡明三界。論中說：『已經依據三界，分別了心等，現在接著應該說，三界是什麼？各自在其中，處所的差別有幾種？』頌文說：
『地獄、傍生（畜生）、鬼，人及六慾天，名為欲界二十，由地獄洲異。 此上十七處，名（色界）于中，三靜慮各三，第四靜慮八。 無（無色界）無處，由生有四種，依同分及命，令心等相續。』
解釋說：第一行闡明欲界，第二行闡明，后一行闡明無。最初兩句是列舉五趣的名稱。梵語那落迦(naraka)，這裡翻譯為苦具，義譯為地獄。因為地下有監獄的緣故，不是正確的翻譯。所說的傍生，是因為其行為是橫向的。所說的鬼，是指在其他生命中，喜歡偷盜他人的東西。而且數量眾多，是其他所祭祀的祖先。宗族又多有希望通過（祭祀）來自存濟的，又多性情怯懦，身心輕浮躁動，所以名為鬼。所說的人，是因為多思慮，所以稱之為人。所說的天，是因為有光明，或者是因為尊貴高尚，神力作用自在，為大眾所祈求告，所以名為天。六慾天是：一、四大王眾天，二、三十三天，三、夜摩天（此云時分，指彼天之中）。
【English Translation】 English version:
Abhidharmakośabhāṣya-ṭīkā-mūla Eighth
From this point, the third section, explaining the 'World' chapter. Within it, there are two parts: first, explaining the sentient world; second, explaining the insentient world. Within explaining the sentient world, there are two parts: first, a general analysis of sentient beings; second, distinguishing the differences in their aggregations. Within the general analysis of sentient beings, there are three stages: first, explaining the birth of sentient beings; second, explaining the dwelling of sentient beings; third, explaining the cessation of sentient beings. Within the initial explanation of the birth of sentient beings, there are nine aspects: first, explaining the Three Realms (Tridhātu); second, explaining the Five Destinies (Pañcagataya); third, explaining the Seven Stations of Consciousness (Sapta Vijñāna-sthiti); fourth, explaining the Nine Abodes of Sentient Beings (Nava Sattvāvāsa); fifth, explaining the Four Stations of Consciousness (Catur Vijñāna-sthiti); sixth, explaining the Four Births (Catur Yonaya) (oviparous, viviparous, moisture-born, and metamorphic); seventh, explaining the Intermediate Existence (Antarābhava); eighth, explaining Dependent Origination (Pratītyasamutpāda); ninth, explaining the Four Existences (Catur Bhava) (birth, existence, death, intermediate existence). Below, first explaining the Three Realms. The treatise says: 'Having already, based on the Three Realms, distinguished mind and so on, now next it should be said, what are the Three Realms? Each within them, what are the differences in locations?' The verse says:
'Hell-beings, animals (tiryak), ghosts, humans, and the six desire heavens, Are called the Desire Realm (Kāmadhātu), twenty in total, differing by hells and continents. Above this, seventeen places, are called the Form Realm (Rūpadhātu), within them, the three dhyānas each have three, the fourth dhyāna has eight. The Formless Realm (Arūpadhātu) has no location, due to the four types of birth, relying on commonality and life, Causing the continuity of mind and so on.'
Explanation: The first line explains the Desire Realm, the second line explains the Form Realm, the last line explains the Formless Realm. The first two phrases are listing the names of the Five Destinies. The Sanskrit word Naraka (那落迦) is translated here as 'instrument of suffering', literally translated as 'hell'. Because there is a prison underground, it is not a correct translation. What is said as 'animals' (傍生), is because their behavior is horizontal. What is said as 'ghosts' (鬼), refers to those in other lives who like to steal things from others. Moreover, they are numerous, being the ancestors worshipped by others. Clans often hope to sustain themselves through (offerings), and are often timid in nature, with frivolous and restless bodies and minds, hence they are called ghosts. What is said as 'humans' (人), is because they think much, hence they are called humans. What is said as 'devas' (天), is because they have light, or because they are noble and high, with divine powers acting freely, and are prayed to by the masses, hence they are called devas. The six desire heavens are: first, the Heaven of the Four Great Kings (Cāturmahārājakāyika-deva); second, the Heaven of the Thirty-three (Trayastriṃśa); third, the Heaven of Yama (夜摩天) (which means 'time division', referring to within that heaven).
時時多分。唱快樂哉。四睹史多天。此云喜足。於五欲樂。生喜足心。五樂變化天。於五欲境。自變化故。六他化自在天。於他化中。得自在故 第三句名欲界者。結上也。此上五趣。器及有情。總名欲界 言二十者。明欲界中處有二十。由地獄洲異者。明二十所由也 于上五趣。由地獄異。及由洲異。故成二十。地獄有八。名地獄異。一等活地獄。謂彼有情。雖遭種種斫刺磨搗。而彼暫遇涼風所吹。尋蘇如本。等前活故。立等活名。二黑繩地獄。先以黑繩。秤量支體。後方斬鋸。故名黑繩。三眾合地獄。眾多苦具。俱來逼身。合黨相殘。故名眾合。四號叫地獄。眾苦所逼。異類悲號。發怨叫聲。名為號叫。五大號叫地獄。劇苦所逼。發大哭聲。悲叫稱怨故。名為大號叫。六炎熱地獄。火隨身轉。炎熾周圍。熱苦難任故名炎熱。七極熱地獄。若內若外。自身他身。俱出猛火。互相燒害。熱中極故。名為極熱。八無間地獄者。受苦無間。或無樂間苦。故名無間 言洲異者。有四大洲。一南贍部洲。此洲南邊。有贍部樹。今此洲名。或從林立名。或從果為名。名贍部洲。二東勝身洲。身形勝故。或身勝贍部。名東勝身洲。三西牛貨洲。以牛為貨易。故名牛貨洲。四北俱盧洲。此云勝處。或云勝生。於四洲中。處最勝故。名
【現代漢語翻譯】 現代漢語譯本 時時多分（Samayasambhava）。唱快樂哉。四睹史多天（Tusita 天，知足天）。此云喜足（滿足）。於五欲樂。生喜足心。五樂變化天（Parinirmita-vasavartin 天）。於五欲境。自變化故。六他化自在天（Vasavartin 天）。於他化中。得自在故。第三句名欲界者。總結上文。此上五趣。器及有情。總名欲界。 言二十者。說明欲界中處所有二十種。由地獄和洲的差異來說明這二十種處所的由來。于上五趣中，由於地獄的差異以及洲的差異，所以形成了二十種處所。地獄有八種，稱為地獄的差異。一、等活地獄（Samjiva）。說的是那裡的有情，雖然遭受各種各樣的砍、刺、磨、搗，但是當他們暫時遇到涼風吹拂時，立刻像原來一樣復活。因為和之前一樣復活，所以立名為等活。二、黑繩地獄（Kalasutra）。先用黑繩測量肢體，然後才用刀斬鋸割，所以名叫黑繩。三、眾合地獄（Samghata）。眾多的苦具一齊來逼迫身體，互相殘殺，所以名叫眾合。四、號叫地獄（Raurava）。被眾多的痛苦所逼迫，發出各種各樣的悲號，發出怨恨的叫聲，所以名為號叫。五、大號叫地獄（Maharaurava）。被極度的痛苦所逼迫，發出大聲的哭喊，悲傷地叫喊和抱怨，所以名為大號叫。六、炎熱地獄（Tapana）。火焰隨著身體轉動，燃燒周圍，熱的痛苦難以忍受，所以名叫炎熱。七、極熱地獄（Pratapana）。無論是內部還是外部，自身還是他身，都發出猛烈的火焰，互相燒害，因為熱到了極點，所以名叫極熱。八、無間地獄（Avici）。受苦沒有間斷，或者沒有快樂的間隙，所以名叫無間。 說到洲的差異，有四大洲。一、南贍部洲（Jambudvipa）。這個洲的南邊有贍部樹（Jambu tree）。現在這個洲的名字，或者從樹林的名字而來，或者從果實的名字而來，名叫贍部洲。二、東勝身洲（Purvavideha）。因為身形殊勝，或者說身體比贍部洲殊勝，所以名叫東勝身洲。三、西牛貨洲（Aparagodaniya）。用牛作為貨物交易，所以名叫牛貨洲。四、北俱盧洲（Uttarakuru）。這裡翻譯為勝處，或者翻譯為勝生。在四大洲中，這個洲的處境最為殊勝，所以名叫北俱盧洲。
【English Translation】 English version Samayasambhava (Samayasambhava). Singing happily. Tusita Heaven (Tusita Heaven, Contentment Heaven). This means 'contentment' (satisfaction). In the five desires and pleasures, a mind of contentment arises. Parinirmita-vasavartin Heaven (Parinirmita-vasavartin Heaven). Because of self-transformation in the realm of the five desires. Vasavartin Heaven (Vasavartin Heaven). Because of obtaining freedom in the transformation of others. The third sentence, 'named the Desire Realm,' summarizes the above. These five destinies above, including both the physical world and sentient beings, are collectively called the Desire Realm. The statement 'twenty' clarifies that there are twenty places within the Desire Realm. The differences between the hells and continents explain the origin of these twenty places. Within the above five destinies, the twenty places are formed due to the differences in hells and the differences in continents. There are eight hells, called the differences in hells. First, the Samjiva Hell (Samjiva). It refers to sentient beings there who, although subjected to various kinds of chopping, piercing, grinding, and pounding, are immediately revived as before when they temporarily encounter a cool breeze. Because they are revived as before, it is named Samjiva. Second, the Kalasutra Hell (Kalasutra). First, the limbs are measured with black ropes, and then they are cut and sawn, so it is called Kalasutra. Third, the Samghata Hell (Samghata). Numerous instruments of suffering come together to oppress the body, and they kill each other, so it is called Samghata. Fourth, the Raurava Hell (Raurava). Oppressed by numerous sufferings, various kinds of cries of sorrow are emitted, and sounds of resentment are uttered, so it is called Raurava. Fifth, the Maharaurava Hell (Maharaurava). Oppressed by extreme suffering, loud cries are emitted, and sad cries and complaints are made, so it is called Maharaurava. Sixth, the Tapana Hell (Tapana). The fire revolves around the body, burning the surroundings, and the suffering of heat is unbearable, so it is called Tapana. Seventh, the Pratapana Hell (Pratapana). Whether internal or external, one's own body or the bodies of others, fierce flames are emitted, harming each other, and because the heat is extreme, it is called Pratapana. Eighth, the Avici Hell (Avici). Suffering is without interruption, or there is no interval of happiness, so it is called Avici. Speaking of the differences in continents, there are four great continents. First, Jambudvipa (Jambudvipa). On the southern side of this continent is the Jambu tree (Jambu tree). The name of this continent now either comes from the name of the forest or from the name of the fruit, called Jambudvipa. Second, Purvavideha (Purvavideha). Because the body shape is superior, or because the body is superior to Jambudvipa, it is called Purvavideha. Third, Aparagodaniya (Aparagodaniya). Cattle are used as goods for trade, so it is called Aparagodaniya. Fourth, Uttarakuru (Uttarakuru). This is translated as 'superior place' or 'superior birth.' Among the four continents, the situation of this continent is the most superior, so it is called Uttarakuru.
為勝處。生最勝故。名為勝生 地獄及洲。合成十二。並六慾天。傍生餓鬼。處成二十。若有情界。從自在天。至無間獄若器世間。乃至風輪。皆欲界攝。此上十七處者。標色界也。此欲界上。有十七處。名為色界。三靜慮各三第四靜慮八者。列十七名也。謂三靜慮。處各有三。第四靜慮。處獨有八。合成十七處。器及有情。總名色界。第一靜慮。處有三者。一名梵眾天。大梵天王。所領眾故。二名梵輔天。衛侍梵王。為臣輔翼故。三名大梵天。廣善所生。故名為梵。此梵即大。故名大梵。由彼獲得中間定故。最初生故。最後沒故。威德等勝。故名大梵。第二靜慮。有三天者。一少光天。於二禪內。光明最少。故名少光天。二無量光天。光明轉增。量難限。故名無量光天。三極光凈天。光明勝前。遍照自地。故名極光 第三靜慮。有三天者。一少凈天。意地樂受。故名為凈。于第三禪中。此凈最少。名為少凈。二無量凈天。此凈轉勝。量難限故。名無量凈天。三遍凈天。此凈周普。故名遍凈 第四靜慮。有八天者。一無雲天。此下空中。無所居地。如雲密合。故說名云。此上諸天。更無雲地。在無雲首。故名無雲。二福生天者。更有異生勝福。方可往生故。說名福生。三廣果天。於色界中。異生生中。此最殊勝。故名
廣果天。四無煩天。煩謂煩雜。于無煩中。此最初故。得無煩名。五無熱天。已得雜修上中品定。能善伏除上中品障。意樂調柔。離諸熱惱。故名無熱。六善現天。已得上品雜修靜慮。果位易彰。故名善現。七善見天。已得上勝雜修靜慮。離修定障。余品至微。見極清徹故。名善見天。八色究竟天。有色天中。更無有處能過於此故名色究竟。此五天名凈居天。唯聖人居。無異生雜。故名凈居。於色界中。立十七天。依經部宗也。若薩婆多宗。唯立十六天。除大梵天。謂梵輔天。中有高臺閣。名大梵天。一主所居。更無別地。如世尊處座。四眾圍繞。故別不立大梵天也。除無想天者。謂廣果天中。有高勝處。名無想天。非別有地。故不立也 經部師。立大梵天者。謂大梵王。與梵輔等。處雖不別。身形壽量。皆不等故。故須別立。此經部宗。除無想天者。以無想天。與廣果天。身壽等。所以無想攝入廣果。更不別立 若上座部。亦立大梵天。由身壽不同故。亦立無想天。謂與廣果。因果別故。由此色界。即有十八天。無色界無處者。明無色界都無處所。以非色法無方所故。由生有四種者。此明無色雖無處所。由異熟生。差別有四。一空無邊處天。修此定前。于加行位。厭有色身。思無邊空。作空無邊解。名空無邊處。二
識無邊處。厭先外空。復思內識。作識無邊解。名識無邊處。三無所有處。次厭無邊識。思無所有。作無所有解。名無所有處。四非想非非想天。謂此定體。非前七地粗想。名為非想。若想全無。便同癡暗。有細想故。名非非想。前三無色。從加行立名。第四無色。當體受稱。又論云。復如何知彼無方處(問也)謂於是處。得彼定者。命終即於是處生故。復從彼沒生欲色時。即於是處中有起故。解云(答前問也)。謂於是處得彼定者。謂隨何等洲。修得無色定處也。即于修定處。命終受無色界生。后時從無色沒。生欲色時。還即於過去。修得定處。中有起故。明知無色。無方所也。依同分及命令心等相續者。明無色界所依也。欲色有身。心依身而轉。無色無身。心依同分及命根轉 問何故名欲界等。答界是總名。欲等是別。以別依總。名欲界等。具足應言欲所屬界。名為欲界。色所屬界。名為色界。無色所屬界。名為無色界。略去所屬字。但名欲界等。如言胡椒飲。及金剛環。飲與環俱是總名。胡椒金剛。併爲別稱。以別依總名胡椒飲。及金剛環。具足應言胡椒所屬飲。金剛所屬環。略去所屬字。但名胡椒飲等。況法可知。問此中欲言。為說何法。答略說段食淫所引貪(解云。淫貪食貪名之為欲耳也)。如經頌云。世
【現代漢語翻譯】 現代漢語譯本 識無邊處（Vijñānānantyāyatana）：厭倦了先前的外空（ākāśānantya），進而思惟內在的識（vijñāna），並作識無邊之解，名為識無邊處。 三無所有處（Ākiñcanyāyatana）：接著厭倦無邊識，思惟一無所有，並作無所有之解，名為無所有處。 四非想非非想天（Naivasaṃjñānāsaṃjñāyatana）：指的是此禪定的狀態，並非前七地（指欲界、色界和無色界的前六地）的粗想，所以名為非想。如果完全沒有想，就如同癡暗一般。因為還有微細的想，所以名為非非想。前三個無色界，是從加行（指修行）而立名。第四個無色界，是就其本體而稱呼。 又有論說：『又如何知道彼無方處呢？』（這是提問）意思是說：『在那個地方，得到彼定的人，命終之後就在那個地方出生。』又『從彼處死亡而生到欲界或色界時，就在那個地方有中有（antarābhava）生起。』 解釋說（回答前面的問題）：『在那個地方得到彼定的人』，指的是無論在哪個洲，修得無色定之處。就在修定之處，命終而受無色界的生。後來從無色界死亡，而生到欲界或色界時，還是在過去修得禪定的地方，中有生起。由此可知無色界沒有固定的處所。 『依同分及命根心等相續者』，說明無色界沒有固定的所依。欲界和色界有身體，心依附身體而運轉。無色界沒有身體，心依附同分（指眾生種類相同）及命根而運轉。 問：『為什麼叫做欲界等呢？』答：『界』是總稱，『欲』等是別稱。以別依附於總稱，所以叫做欲界等。完整地說應該是『欲所管轄的界』，名為欲界；『色所管轄的界』，名為色界；『無色所管轄的界』，名為無色界。省略了『所管轄的』這幾個字，就只叫做欲界等。例如說『胡椒飲』，以及『金剛環』，『飲』和『環』都是總稱，『胡椒』和『金剛』都是別稱。以別依附於總稱，所以叫做胡椒飲，以及金剛環。完整地說應該是『胡椒所管轄的飲』，『金剛所管轄的環』。省略了『所管轄的』這幾個字，就只叫做胡椒飲等。其他的法類可以依此類推。 問：『這裡所說的「欲」字，是指什麼法呢？』答：『簡略地說，是指段食（粗糙的食物）和淫慾所引發的貪愛。』（解釋說：淫慾的貪愛和食物的貪愛，就叫做欲。）如經中的偈頌說：『世……』
【English Translation】 English version The Sphere of Infinite Consciousness (Vijñānānantyāyatana): Having become weary of the preceding Infinite Space (ākāśānantya), one further contemplates inner consciousness (vijñāna), and makes the understanding of consciousness being infinite, this is called the Sphere of Infinite Consciousness. The Sphere of Nothingness (Ākiñcanyāyatana): Next, weary of infinite consciousness, one contemplates nothingness, and makes the understanding of nothingness, this is called the Sphere of Nothingness. The Sphere of Neither Perception nor Non-Perception (Naivasaṃjñānāsaṃjñāyatana): This refers to the state of this samādhi, which is not the coarse thought of the previous seven planes (referring to the desire realm, form realm, and the first six planes of the formless realm), so it is called Neither Perception. If there were no thought at all, it would be the same as dull darkness. Because there is still subtle thought, it is called Non-Perception. The first three formless realms are named based on the preparatory practice (referring to cultivation). The fourth formless realm is named based on its essence. Furthermore, a treatise says: 'How do we know that there is no fixed location for that?' (This is a question.) It means: 'In that place, the one who attains that samādhi, after death, is born in that place.' Also, 'When dying from that place and being born into the desire or form realm, the intermediate existence (antarābhava) arises in that place.' The explanation says (answering the previous question): 'The one who attains that samādhi in that place' refers to wherever in any continent one cultivates and attains the formless samādhi. In the place of cultivating samādhi, one dies and receives birth in the formless realm. Later, when dying from the formless realm and being born into the desire or form realm, one returns to the place where one cultivated samādhi in the past, and the intermediate existence arises. From this, it is known that the formless realm has no fixed location. 'Those who rely on commonality and the continuation of the life force and mind, etc.' explain that the formless realm has no fixed basis. The desire and form realms have bodies, and the mind relies on the body to function. The formless realm has no body, and the mind relies on commonality (referring to beings of the same kind) and the life force to function. Question: 'Why are they called the desire realm, etc.?' Answer: 'Realm' is a general term, and 'desire,' etc., are specific terms. Because the specific relies on the general, they are called the desire realm, etc. To say it completely, it should be 'the realm governed by desire,' which is called the desire realm; 'the realm governed by form,' which is called the form realm; 'the realm governed by the formless,' which is called the formless realm. The words 'governed by' are omitted, and they are simply called the desire realm, etc. For example, 'pepper drink' and 'vajra ring,' 'drink' and 'ring' are both general terms, and 'pepper' and 'vajra' are specific terms. Because the specific relies on the general, they are called pepper drink and vajra ring. To say it completely, it should be 'the drink governed by pepper' and 'the ring governed by vajra.' The words 'governed by' are omitted, and they are simply called pepper drink, etc. Other dharmas can be understood by analogy. Question: 'What dharma does the word 'desire' refer to here?' Answer: 'Briefly speaking, it refers to the craving caused by coarse food and sexual desire.' (Explanation: The craving for sexual desire and the craving for food are called desire.) As the verse in the sutra says: 'The world...'
諸妙境非真欲。真欲謂人分別貪。妙境如本住世間。智者于中已除欲(此頌是佛說。舍利子為人。誦意取貪心。名欲非境也)。邪命外道。便詰舍利子言。若世妙境非真欲。真欲謂人分別貪。苾芻應名受欲人。起惡分別尋思故(解云。此外道意。取外境。為真欲體。不遠而住難捨利子也)。若世妙境是真欲。真欲非人分別貪。汝師應名受欲人。恒觀可意妙色故(解云。此外道師。實觀可意色。舍利子報言。汝師實觀可意色。而不名受欲人。明知真欲是貪。非關外境外道於是。默然而去也)。
從此第二明五趣。論云。已說三界。五趣云何。頌曰。
于中地獄等 自名說五趣 唯無覆無記 有情非中有
釋曰。前兩句列五趣名。下兩句諸門分別。于中地獄等自名說五趣者。於三界中。有地獄等。說名五趣。謂前所說。地獄．傍生．鬼．及人．天。是名五趣。唯無覆無記者。三性分別。此五趣體。不通善染。唯無覆無記。過去業所招。是異熟生無記。若通善染。五趣便相雜。謂一趣中。具有五趣業煩惱故。亦不通外器。以外器中通於五趣。共受用故。有情非中有者。五趣唯是有情數攝。體非中有。趣是所往。中有是能往故中有非趣也。施設足論。作如是說。四生攝五趣。非五趣攝四生。不攝者何。
【現代漢語翻譯】 現代漢語譯本 諸妙境並非真正的慾望。真正的慾望是指人們的分別貪念。美妙的境界如原本那樣存在於世間，有智慧的人已經從中去除了慾望（這首偈頌是佛陀所說。舍利子爲了教化世人，誦讀此偈的意義在於去除貪心，說明慾望是指貪念，而非外在的境界）。 邪命外道於是詰問舍利子說：『如果世間美妙的境界不是真正的慾望，真正的慾望是指人們的分別貪念，那麼比丘應該被稱為受欲之人，因為他們會生起惡的分辨和思慮。』（解釋說，此外道認為外在的境界是真正慾望的本體，以此來為難捨利子）。 『如果世間美妙的境界是真正的慾望，真正的慾望不是人們的分別貪念，那麼你的老師應該被稱為受欲之人，因為他經常觀看令人愉悅的美妙色彩。』（解釋說，此外道的老師確實觀看令人愉悅的色彩。舍利子回答說：『我的老師確實觀看令人愉悅的色彩，但不能因此被稱為受欲之人。』這表明真正的慾望是貪念，與外在的境界無關。外道聽后，沉默不語地離開了）。 從此第二部分闡明五趣。論中說：『已經說了三界，什麼是五趣呢？』偈頌說： 『其中地獄等，各自名為五趣，唯有無覆無記，有情不包括中有。』 解釋說：前兩句列出五趣的名稱，后兩句從各個方面進行分別。『其中地獄等各自名為五趣』，是指在三界中，有地獄等，被稱作五趣。也就是前面所說的地獄、傍生（畜生）、鬼、人以及天，這些被稱為五趣。『唯有無覆無記者』，從三性的角度來區分，這五趣的本體，不包括善和染污，只有無覆無記。這是過去業力所招感的，是異熟生無記。如果包括善和染污，五趣就會混雜，也就是說，一個趣中，會具有五趣的業和煩惱。也不包括外在的器世間，因為外在的器世間是五趣共同受用的。『有情不包括中有者』，五趣僅僅是有情所攝，本體不包括中有。趣是所往之處，中有是能往之處，所以中有不是趣。施設足論是這樣說的：四生包括五趣，但五趣不包括四生。不包括的是什麼呢？
【English Translation】 English version Delightful realms are not true desires. True desire refers to people's discriminating greed. Wonderful realms exist in the world as they are. Wise people have already removed desire from them (This verse was spoken by the Buddha. Shariputra (Sariputta) (one of the two chief male disciples of the Buddha) recited it for the sake of people, with the intention of removing greed, explaining that desire refers to greed, not external realms). The heretical Ajivikas (a group of ascetic wanderers in India during the time of the Buddha) then questioned Shariputra, saying, 'If delightful realms in the world are not true desires, and true desire refers to people's discriminating greed, then Bhikkhus (Buddhist monks) should be called people who indulge in desire, because they give rise to evil discriminations and thoughts.' (The explanation is that these heretics believe that external realms are the substance of true desire, using this to challenge Shariputra). 'If delightful realms in the world are true desires, and true desire is not people's discriminating greed, then your teacher should be called a person who indulges in desire, because he constantly observes pleasing and wonderful colors.' (The explanation is that the heretic's teacher does indeed observe pleasing colors. Shariputra replied, 'My teacher does indeed observe pleasing colors, but cannot be called a person who indulges in desire.' This shows that true desire is greed, and has nothing to do with external realms. Upon hearing this, the heretic remained silent and left). From this point, the second part elucidates the Five Destinies (Gati). The treatise says, 'Having spoken of the Three Realms (Tridhatu), what are the Five Destinies?' The verse says: 'Among them, the hells, etc., are each named the Five Destinies. Only the un-obscured and indeterminate (anivrita-avyakrita) is not included, sentient beings do not include the intermediate existence (antarabhava).' The explanation is: The first two lines list the names of the Five Destinies, and the last two lines distinguish them from various aspects. 'Among them, the hells, etc., are each named the Five Destinies' refers to the fact that within the Three Realms, there are hells, etc., which are called the Five Destinies. These are the hells, animals (Tiryagyoni), ghosts, humans, and gods mentioned earlier, which are called the Five Destinies. 'Only the un-obscured and indeterminate' distinguishes from the perspective of the three natures (trisvabhava). The substance of these Five Destinies does not include good or defilement, only the un-obscured and indeterminate. This is caused by past karma and is the result of maturation, which is indeterminate. If it included good and defilement, the Five Destinies would be mixed, meaning that one destiny would have the karma and afflictions of all five destinies. It also does not include the external world (bhajana-loka), because the external world is jointly enjoyed by the Five Destinies. 'Sentient beings do not include the intermediate existence' means that the Five Destinies only include sentient beings, and the substance does not include the intermediate existence. A destiny is a place to go to, and the intermediate existence is the one who goes, so the intermediate existence is not a destiny. The Treatise on Establishments (Prajnaptisastra) says this: The Four Births (catur-yoni) include the Five Destinies, but the Five Destinies do not include the Four Births. What is not included?
所謂中有(解云。中有是化生故。四生攝 是能往故。不是趣攝也) 上來所明。五趣不通善染外器中有。明知界寬趣狹。以彼善染。外器中有三界攝故。由此理故。若是趣體。必是界攝。自有是界而非是趣。謂善染等。
從此第三。明七識住。論云。即於三界及五趣中。如其次第。識住有七。其七者何。頌曰。
身異及想異 身異同一想 翻此身想一 並無色下三 故識住有七 余非有損壞
釋曰。身異及想異者。是第一識住。謂人趣全。天趣一分。故論云。契經中說。有色有情。身異想異。如人一分天。是第一識住。一分天者。謂欲界天。及初靜慮。除劫初起(解云。如劫初起。是第二識住。故今除也。次即辨之)。言身異者。狀貌異故。彼由身異。或有異身。故名身異。言由身異者。約體以明。言有異身者。據成就說。言想異者。苦樂舍想。有差別故。彼由想異。或有異想。故名想異。言由想異者。約體以明。言有異想者。據成就說 第二句者。是第二識住。于初靜慮。取劫初起。故論云。有色有情。身異想一。是第二識住。如梵眾天。謂劫初起(解云。理實亦取梵王梵輔。唯言梵眾天者。舉初攝后)。所以者何。以劫初起彼諸梵眾起如是想。我等皆是。大梵王生。大梵爾時。亦起
【現代漢語翻譯】 現代漢語譯本： 所謂中有（解說：中有是化生，屬於四生所攝，因為它能夠前往，所以不屬於五趣所攝）。上面所說明的，五趣不包括善染和外器中的中有。明確可知界的範圍寬於趣的範圍，因為那些善染和外器中的中有都屬於三界所攝。由於這個道理，如果是趣的自體，必定屬於界所攝。但有屬於界而不屬於趣的，比如善染等。
從此第三部分，說明七識住。論中說：『就在三界和五趣中，按照次第，識的住處有七種。』這七種是什麼呢？頌文說：
『身異及想異，身異同一想，翻此身想一，並無色下三，故識住有七，余非有損壞。』
解釋：『身異及想異』，是第一識住。指人趣全部和天趣一部分。所以論中說：『契經中說，有色有情，身異想異，如人一部分天。』是第一識住。一部分天，指欲界天和初禪天，除去劫初起的天（解說：如劫初起的天，是第二識住，所以現在除去。接下來就辨析它）。說『身異』，是因為形狀和相貌不同。他們由於身體不同，或者有不同的身體，所以名叫身異。說『由於身體不同』，是從體性上說明。說『有不同的身體』，是根據成就來說。說『想異』，是因為苦、樂、舍想有差別。他們由於想不同，或者有不同的想，所以名叫想異。說『由於想不同』，是從體性上說明。說『有不同的想』，是根據成就來說。第二句，是第二識住。在初禪天中，取劫初起的天。所以論中說：『有色有情，身異想一，是第二識住。如梵眾天（Brahmā-parisadya，梵眾天）。』指劫初起的天（解說：實際上也包括梵王（Brahmā，梵天）和梵輔天（Brahma-purohita，梵輔天），只說梵眾天，是爲了舉初攝后）。為什麼呢？因為劫初起時，那些梵眾天產生這樣的想法：『我們都是大梵王（Mahābrahmā，大梵天）所生。』大梵王當時也產生這樣的想法
【English Translation】 English version: The so-called 'antarabhava' (解云。中有是化生故。四生攝 是能往故。不是趣攝也) (Explanation: Antarabhava is born by transformation, thus included in the four types of birth. Because it can go, it is not included in the five destinies). What has been explained above is that the five destinies do not include the antarabhava in the realms of good, defiled, and external objects. It is clear that the scope of 'realm' (界) is wider than that of 'destiny' (趣), because those antarabhavas in the realms of good, defiled, and external objects are all included in the Three Realms. Due to this principle, if it is the substance of a destiny, it must be included in a realm. However, there are realms that are not destinies, such as good and defiled states.
From this, the third part explains the Seven Stations of Consciousness. The treatise says: 'Within the Three Realms and the Five Destinies, in order, there are seven stations of consciousness.' What are these seven?
The verse says:
'Different in body and different in thought, different in body but same in thought, the reverse of this, same in body and same in thought, and the lower three of the Formless Realm. Therefore, there are seven stations of consciousness; the rest are not damaged.'
Explanation: 'Different in body and different in thought' is the first station of consciousness. It refers to the entirety of the human destiny and a portion of the heavenly destiny. Therefore, the treatise says: 'The sutras say, sentient beings with form, different in body and different in thought, such as humans and a portion of the heavens.' This is the first station of consciousness. 'A portion of the heavens' refers to the heavens of the Desire Realm and the First Dhyana (初靜慮). Excluding those arising at the beginning of a kalpa (劫初起) (Explanation: Those arising at the beginning of a kalpa are the second station of consciousness, so they are excluded now. It will be distinguished next). 'Different in body' means different in appearance. They are different in body, or have different bodies, hence the name 'different in body.' 'Different in body' is explained from the perspective of substance. 'Having different bodies' is stated according to accomplishment. 'Different in thought' means that there are differences in the thoughts of suffering, joy, and equanimity. They are different in thought, or have different thoughts, hence the name 'different in thought.' 'Different in thought' is explained from the perspective of substance. 'Having different thoughts' is stated according to accomplishment. The second line refers to the second station of consciousness. In the First Dhyana, it refers to those arising at the beginning of a kalpa. Therefore, the treatise says: 'Sentient beings with form, different in body but same in thought, is the second station of consciousness, such as the Brahmā-parisadya (梵眾天, Assembly of Brahma) heavens.' It refers to those arising at the beginning of a kalpa (Explanation: In reality, it also includes the Brahmā (梵天, Brahma) and Brahma-purohita (梵輔天, Ministers of Brahma) heavens, but only the Brahmā-parisadya heavens are mentioned to include the latter). Why? Because at the beginning of a kalpa, those Brahmā-parisadya heavens have the thought: 'We are all born from Mahābrahmā (大梵天, Great Brahma).' Mahābrahmā at that time also has the thought
此想。是諸梵眾。皆我所生。同想一因。故名想一。大梵王身。其量高廣。容貌威德。言語光明。一一皆與梵眾不同。故名身異(已上論文) 問何故梵王。梵眾起一因想。答謂大梵王。于劫初時。獨一而住。更無侍衛。遂發願言。云何當令諸餘有情。生我同分。時極光凈天。見已悲愍。從彼處沒。生為梵眾。梵王才發願。見有天生故。大梵王起如是想。我表能生也。彼諸梵眾。初見大梵威德特尊天。又憶念知先因梵王發誓愿故。我來生此。是故梵眾起如是念。我等皆是大梵王生 翻此身想一者。此一句中。有兩重識住。言翻此者。謂翻上身異想一。應言身一想異。是第三識住。故論云。有色有情。身一想異。如極光凈天。為第三識住(解云。理實亦攝少光凈天。無量光天。唯言極光凈者。舉后攝初也)。彼天顯形。狀貌不異。故名身一。樂非苦樂二想交參。故名想異。傳說彼天厭根本地喜根已。起近分地舍根現前。厭近分地舍根已。起根本地喜根現前。如富貴人厭欲樂已。便受法樂。厭法樂已。復受欲樂。身想一者。是第四識住。論云。有色有情。身一想一如遍凈天。是第四識住(解云。理實亦攝少凈天。無量凈天。唯言遍凈天者。舉后攝初也)。言身一者。狀貌不異。言想一者。唯樂受想。又論云。初靜慮中。由
【現代漢語翻譯】 現代漢語譯本 此想：這些梵眾（brahmā-pāriṣadya，梵天眷屬），都認為是我所生，想法相同，原因也相同，所以叫做『想一』。大梵王（mahābrahmā，色界初禪天之主）的身體，其量高大寬廣，容貌威嚴有德，言語光明，每一項都與梵眾不同，所以叫做『身異』（以上是論文內容）。 問：為什麼梵王和梵眾會產生『一因』的想法？ 答：因為大梵王在劫初的時候，獨自居住，沒有侍從，於是發願說：『怎麼樣才能讓其他的有情眾生，生到與我相同的地方呢？』這時，極光凈天（ābhāsvara，色界第二天）看到后，心生悲憫，就從那裡消失，轉生為梵眾。梵王才發願，就看到有天人出生，所以大梵王產生這樣的想法：『我能夠生出他們。』那些梵眾，最初見到大梵王威嚴尊貴，又回憶起是因為梵王先發誓願，他們才來這裡出生的，所以梵眾產生這樣的想法：『我們都是大梵王所生。』 翻譯『身想一』：這一句中，有兩重識住（vijñāna-sthiti，眾生心識所住的境界）。說『翻此』，是說翻轉上面的『身異想一』，應該說『身一想異』，這是第三識住。所以論中說：『有色有情，身一想異，如極光凈天』，是第三識住（解釋說：實際上也包括少光凈天和無量光天，只說極光凈天，是用後者來概括前者）。那些天人顯現的形狀和容貌沒有差異，所以叫做『身一』。快樂不是苦樂兩種想法交替出現，所以叫做『想異』。傳說那些天人厭倦了根本地的喜根之後，就生起近分地的舍根現前；厭倦了近分地的舍根之後，就生起根本地的喜根現前。就像富貴人厭倦了欲樂之後，就享受法樂；厭倦了法樂之後，又享受欲樂。 『身想一』：是第四識住。論中說：『有色有情，身一想一，如遍凈天（śubhakṛtsna，色界第三天）』，是第四識住（解釋說：實際上也包括少凈天和無量凈天，只說遍凈天，是用後者來概括前者）。說『身一』，是說形狀和容貌沒有差異。說『想一』，是說只有樂受的想法。又論中說：『在初禪中，由於……』
【English Translation】 English version This thought: These Brahma-pāriṣadya (Brahma's retinue), all think that they are born from me, with the same thoughts and the same cause, so it is called 'thought-one'. The body of Mahābrahmā (Great Brahma, the lord of the first dhyana heaven in the form realm), its size is tall and broad, its appearance is majestic and virtuous, its speech is bright, each of which is different from the Brahma's retinue, so it is called 'body-different' (the above is the content of the thesis). Question: Why do Brahma and Brahma's retinue have the idea of 'one cause'? Answer: Because Mahābrahmā lived alone at the beginning of the kalpa, without attendants, so he made a vow and said: 'How can I make other sentient beings be born in the same place as me?' At this time, Ābhāsvara (the second heaven of the form realm) saw it and felt compassion, so he disappeared from there and was reborn as Brahma's retinue. Brahma just made a vow and saw that a deva was born, so Mahābrahmā had this idea: 'I can give birth to them.' Those Brahma's retinue, when they first saw Mahābrahmā's majestic and noble, and recalled that it was because Brahma first made a vow that they were born here, so Brahma's retinue had this idea: 'We are all born from Mahābrahmā.' Translating 'body and thought one': In this sentence, there are two levels of vijñāna-sthiti (the realm where sentient beings' consciousness dwells). Saying 'turn this' means turning the above 'body-different thought-one', it should be said 'body-one thought-different', this is the third consciousness dwelling. Therefore, the treatise says: 'Sentient beings with form, body-one thought-different, such as Ābhāsvara', is the third consciousness dwelling (the explanation says: in fact, it also includes Parīttābha and Apramāṇābha, only saying Ābhāsvara, is to use the latter to summarize the former). The shapes and appearances of those devas are not different, so it is called 'body-one'. Happiness is not the alternation of two thoughts of suffering and happiness, so it is called 'thought-different'. It is said that those devas, after being tired of the joy root of the fundamental ground, then the equanimity root of the near-ground appears; after being tired of the equanimity root of the near-ground, then the joy root of the fundamental ground appears. Just like a rich and noble person who is tired of sensual pleasures, then enjoys the Dharma joy; after being tired of the Dharma joy, then enjoys sensual pleasures again. 'Body and thought one': is the fourth consciousness dwelling. The treatise says: 'Sentient beings with form, body-one thought-one, such as Śubhakṛtsna (the third heaven of the form realm)', is the fourth consciousness dwelling (the explanation says: in fact, it also includes Parittaśubha and Apramāṇaśubha, only saying Śubhakṛtsna, is to use the latter to summarize the former). Saying 'body-one' means that the shapes and appearances are not different. Saying 'thought-one' means that there is only the idea of pleasure. Also, the treatise says: 'In the first dhyana, due to...'
染污想。故言想一。第二靜慮。由二善想。故言想異。第三靜慮。由異熟想。故言想一(解云。此文結上。簡差別也。由染污想者。謂同想一因。是戒禁取也。由異熟想。謂樂受想。業所招故)。並無色下三者。除有頂也。謂空處是。第五識住。識處是第六識住。無所有處。是第七識住。故識住有七者。總結也。言識住者。識所樂住。若欲色界五蘊為體。若無色界四蘊為體。余非有損壞者。簡非也。余謂三惡趣。第四靜慮。及有頂天。此等諸處。皆非識住。言有損者。簡三惡趣也。謂三惡趣。有重苦受。能損於識。言有壞者。簡第四禪。及有頂天也。謂第四禪。有無想定及無想事。有頂天中。有滅盡定。能壞於識。令相續斷。故非識住。又論云。復說余處有情。心樂來止。若至於此。不更求出故。說名識住。于諸惡處。二義俱。無第四靜慮。心恒求出。謂諸異生。求入無想。若諸聖者。樂入凈居或無色處。若凈居天。樂證寂滅。有頂昧劣。故非識住(解云。于第四禪。無雲福生。廣果三天。通凡聖居。若是凡夫。求入無想。若是聖者。樂慧者。求入凈居。樂定者。求入無色。余可知也)。
從此第四。明九有情居。論云。如是分別七識住。已因茲復說九有情居。其九者何。頌曰。
應知兼有頂 及無想有
【現代漢語翻譯】 現代漢語譯本：染污之想，所以說『想一』（ekatta-saññā）。第二禪定，由於兩種善妙之想，所以說『想異』（nānatta-saññā）。第三禪定，由於異熟之想，所以說『想一』（ekatta-saññā）（解釋說：這段文字總結上文，簡別差別。由於染污之想，是指相同的『想一』之因，是戒禁取見。由於異熟之想，是指樂受之想，由業力所招感）。以及無色界下三處，除去有頂天。指的是空無邊處，是第五識住；識無邊處，是第六識住；無所有處，是第七識住。所以說識住有七種，是總結。所謂『識住』，是識所樂於安住的地方。如果是欲界，以五蘊為體；如果是無色界，以四蘊為體。『其餘非有損壞者』，是簡別不是識住的情況。『其餘』指的是三惡趣、第四禪定以及有頂天。這些地方都不是識住。『有損』，是簡別三惡趣，指的是三惡趣有極重的苦受，能夠損害識。『有壞』，是簡別第四禪定和有頂天，指的是第四禪定中有無想定和無想事，有頂天中有滅盡定，能夠破壞識，使相續斷絕，所以不是識住。另外，論中說：『又說其餘處有情，心樂來止，若至於此，不更求出故，說名識住。』對於各種惡處，兩種含義都具備。沒有第四禪定，心恒常求出離，指的是各種異生（凡夫），求入無想定；如果是聖者，樂於進入凈居天或無色界；如果是凈居天，樂於證得寂滅。有頂天昏昧衰劣，所以不是識住（解釋說：在第四禪定中，沒有云福生天、廣果天這三天，通於凡夫和聖者居住。如果是凡夫，求入無想定；如果是聖者，樂於智慧者，求入凈居天；樂於禪定者，求入無色界。其餘可以類推得知）。
從這第四點開始，說明九有情居。論中說：『像這樣分別了七識住之後，因此又說九有情居。』這九種是什麼呢？頌文說：
應當知道包括有頂天，以及無想有。 English version: 'Contaminated thought', hence it is said 'thought is one' (ekatta-saññā). The second dhyana (meditative absorption), due to two wholesome thoughts, hence it is said 'thought is diverse' (nānatta-saññā). The third dhyana, due to the thought of resultant (vipāka), hence it is said 'thought is one' (ekatta-saññā) (Explanation: This passage summarizes the above and distinguishes the differences. 'Due to contaminated thought' refers to the cause of the same 'thought is one', which is adherence to precepts and rituals. 'Due to the thought of resultant' refers to the thought of pleasant feeling, which is caused by karma). And the lower three of the formless realm, excluding the Peak of Existence (Bhavāgra). It refers to the Sphere of Infinite Space, which is the fifth station of consciousness; the Sphere of Infinite Consciousness, which is the sixth station of consciousness; the Sphere of Nothingness, which is the seventh station of consciousness. Therefore, it is said that there are seven stations of consciousness, which is a summary. The so-called 'station of consciousness' is where consciousness delights to abide. If it is the desire realm, it takes the five aggregates as its body; if it is the formless realm, it takes the four aggregates as its body. 'The rest are not damaged or destroyed' distinguishes what is not a station of consciousness. 'The rest' refers to the three evil destinies, the fourth dhyana, and the Peak of Existence. These places are not stations of consciousness. 'Damaged' distinguishes the three evil destinies, referring to the three evil destinies having extremely heavy suffering that can damage consciousness. 'Destroyed' distinguishes the fourth dhyana and the Peak of Existence, referring to the fourth dhyana having the non-perceptual samadhi (asaññā-samāpatti) and non-perceptual matter, and the Peak of Existence having the cessation samadhi (nirodha-samāpatti), which can destroy consciousness, causing the continuity to be cut off, so it is not a station of consciousness. Furthermore, the treatise says: 'It is also said that other places where sentient beings delight to come and abide, if they reach here, they do not seek to leave, therefore it is called a station of consciousness.' For various evil places, both meanings are present. There is no fourth dhyana, the mind constantly seeks to escape, referring to various ordinary beings (prthagjana) seeking to enter the non-perceptual samadhi; if they are sages (arya), they delight to enter the Pure Abodes (Śuddhāvāsa) or the formless realm; if they are Pure Abode gods, they delight to attain nirvana. The Peak of Existence is dim and weak, so it is not a station of consciousness (Explanation: In the fourth dhyana, there are no Cloudless Heaven, Merit-Born Heaven, and Wide Fruit Heaven, which are inhabited by both ordinary beings and sages. If they are ordinary beings, they seek to enter the non-perceptual samadhi; if they are sages, those who delight in wisdom seek to enter the Pure Abodes; those who delight in samadhi seek to enter the formless realm. The rest can be inferred).
From this fourth point onwards, it explains the nine abodes of sentient beings. The treatise says: 'Having thus distinguished the seven stations of consciousness, therefore it also speaks of the nine abodes of sentient beings.' What are these nine? The verse says:
You should know that it includes the Peak of Existence and the Non-perceptual Existence.
【English Translation】 'Contaminated thought', hence it is said 'thought is one' (ekatta-saññā). The second dhyana (meditative absorption), due to two wholesome thoughts, hence it is said 'thought is diverse' (nānatta-saññā). The third dhyana, due to the thought of resultant (vipāka), hence it is said 'thought is one' (ekatta-saññā) (Explanation: This passage summarizes the above and distinguishes the differences. 'Due to contaminated thought' refers to the cause of the same 'thought is one', which is adherence to precepts and rituals. 'Due to the thought of resultant' refers to the thought of pleasant feeling, which is caused by karma). And the lower three of the formless realm, excluding the Peak of Existence (Bhavāgra). It refers to the Sphere of Infinite Space, which is the fifth station of consciousness; the Sphere of Infinite Consciousness, which is the sixth station of consciousness; the Sphere of Nothingness, which is the seventh station of consciousness. Therefore, it is said that there are seven stations of consciousness, which is a summary. The so-called 'station of consciousness' is where consciousness delights to abide. If it is the desire realm, it takes the five aggregates as its body; if it is the formless realm, it takes the four aggregates as its body. 'The rest are not damaged or destroyed' distinguishes what is not a station of consciousness. 'The rest' refers to the three evil destinies, the fourth dhyana, and the Peak of Existence. These places are not stations of consciousness. 'Damaged' distinguishes the three evil destinies, referring to the three evil destinies having extremely heavy suffering that can damage consciousness. 'Destroyed' distinguishes the fourth dhyana and the Peak of Existence, referring to the fourth dhyana having the non-perceptual samadhi (asaññā-samāpatti) and non-perceptual matter, and the Peak of Existence having the cessation samadhi (nirodha-samāpatti), which can destroy consciousness, causing the continuity to be cut off, so it is not a station of consciousness. Furthermore, the treatise says: 'It is also said that other places where sentient beings delight to come and abide, if they reach here, they do not seek to leave, therefore it is called a station of consciousness.' For various evil places, both meanings are present. There is no fourth dhyana, the mind constantly seeks to escape, referring to various ordinary beings (prthagjana) seeking to enter the non-perceptual samadhi; if they are sages (arya), they delight to enter the Pure Abodes (Śuddhāvāsa) or the formless realm; if they are Pure Abode gods, they delight to attain nirvana. The Peak of Existence is dim and weak, so it is not a station of consciousness (Explanation: In the fourth dhyana, there are no Cloudless Heaven, Merit-Born Heaven, and Wide Fruit Heaven, which are inhabited by both ordinary beings and sages. If they are ordinary beings, they seek to enter the non-perceptual samadhi; if they are sages, those who delight in wisdom seek to enter the Pure Abodes; those who delight in samadhi seek to enter the formless realm. The rest can be inferred).
From this fourth point onwards, it explains the nine abodes of sentient beings. The treatise says: 'Having thus distinguished the seven stations of consciousness, therefore it also speaks of the nine abodes of sentient beings.' What are these nine? The verse says:
You should know that it includes the Peak of Existence and the Non-perceptual Existence.
情 是九有情居 余非不樂住
釋曰。前七識住。兼有頂天。及無想處。是名為九。諸有情類。唯於此九。欣樂住故。立有情居。余處皆非。不樂住故。言余處者。謂諸惡處。非有情類自樂居中。惡業羅剎。逼之令住故。彼如牢獄。不立有情居。第四靜慮。除無想天。所餘八天。非有情居。如識住釋。
從此第五。明四識住。論云。前所引經說七識住。復有餘經說四識住。其四者何。頌曰。
四識住當知 四蘊唯自地 說獨識非住 有漏四句攝
釋曰。言四識住者。標名也。當知兩字。流入下句。如經說言。識隨色住。識隨受住。識隨想住。識隨行住。四是所住。識是能住。識所住故。名四識住。當知四蘊者。辨體也。色受想行。名為四蘊。有漏四蘊。為識住體。自地者。唯取自地四蘊為體。以自地蘊愛所攝受識隨愛力。依著于彼。得名識住。若於他地。無愛攝受。故非識住。故論云。非於異地色等蘊中。識隨愛力。依著于彼。說獨識非住者。此明識蘊非是識住。謂此識蘊。是能住識。不可能住立為所住。故識非識住。論云。非能住識。可名所住。如非即王可名王座。或若有法。識所乘御。如人船理。說名識住。非識即能乘御自體。是故不說識名識住。毗婆娑師所。說如是(解云。
【現代漢語翻譯】 現代漢語譯本 情 是九有情居 余非不樂住
釋曰。前七識住（前七種意識的停留之處）。兼有頂天（既非想非非想處天），及無想處（沒有思想的境界）。是名為九。諸有情類（一切有情眾生）。唯於此九。欣樂住故。立有情居（建立為有情眾生居住的地方）。余處皆非。不樂住故。言余處者。謂諸惡處。非有情類自樂居中。惡業羅剎（惡業所感的羅剎）。逼之令住故。彼如牢獄。不立有情居。第四靜慮（第四禪定）。除無想天。所餘八天。非有情居。如識住釋。
從此第五。明四識住。論云。前所引經說七識住。復有餘經說四識住。其四者何。頌曰。
四識住當知 四蘊唯自地 說獨識非住 有漏四句攝
釋曰。言四識住者。標名也。當知兩字。流入下句。如經說言。識隨色住。識隨受住。識隨想住。識隨行住。四是所住。識是能住。識所住故。名四識住。當知四蘊者。辨體也。色受想行。名為四蘊。有漏四蘊。為識住體。自地者。唯取自地四蘊為體。以自地蘊愛所攝受識隨愛力。依著于彼。得名識住。若於他地。無愛攝受。故非識住。故論云。非於異地色等蘊中。識隨愛力。依著于彼。說獨識非住者。此明識蘊非是識住。謂此識蘊。是能住識。不可能住立為所住。故識非識住。論云。非能住識。可名所住。如非即王可名王座。或若有法。識所乘御。如人船理。說名識住。非識即能乘御自體。是故不說識名識住。毗婆娑師所。說如是(解云。
【English Translation】 English version 'Sentiment' 'Is the abode of the nine sentient beings, others do not happily reside'
Explanation: The previous seven abodes of consciousness (the places where the first seven consciousnesses reside) include the Peak of Existence (neither perception nor non-perception) and the Realm of Non-Perception (a state without thought). These are called the nine. All sentient beings (all sentient beings) only delight in residing in these nine, hence they are established as abodes of sentient beings. Other places are not, because they are not happily resided in. The 'other places' refer to the evil realms. Sentient beings do not happily reside there themselves; they are forced to reside there by evil karma Rakshasas (Rakshasas influenced by evil karma). Those places are like prisons and are not established as abodes of sentient beings. The Fourth Dhyana (the fourth meditation), excluding the Realm of Non-Perception, and the remaining eight heavens are not abodes of sentient beings, as explained in the explanation of the abodes of consciousness.
From this fifth section, the four abodes of consciousness are explained. The treatise says: The previously cited sutra speaks of the seven abodes of consciousness, and other sutras speak of the four abodes of consciousness. What are these four? The verse says:
'Know the four abodes of consciousness, the four aggregates are only of their own realm' 'It is said that consciousness alone is not an abode, encompassed by the four categories of defilement'
Explanation: 'The four abodes of consciousness' is the name. The words 'know' flow into the following sentence. As the sutra says, 'Consciousness abides with form, consciousness abides with sensation, consciousness abides with perception, consciousness abides with volition'. The four are the abodes, and consciousness is what abides. Because consciousness abides, they are called the four abodes of consciousness. 'Know the four aggregates' is to distinguish the substance. Form, sensation, perception, and volition are called the four aggregates. The defiled four aggregates are the substance of the abodes of consciousness. 'Of their own realm' means only taking the four aggregates of one's own realm as the substance. Because consciousness, which is embraced by love for the aggregates of one's own realm, relies on them due to the power of love, it is called an abode of consciousness. If it is in another realm, there is no embrace of love, so it is not an abode of consciousness. Therefore, the treatise says: 'Consciousness does not rely on the aggregates of form, etc., in a different realm due to the power of love'. 'It is said that consciousness alone is not an abode' clarifies that the aggregate of consciousness is not an abode of consciousness. This aggregate of consciousness is the consciousness that abides and cannot be established as what is abided in. Therefore, consciousness is not an abode of consciousness. The treatise says: 'The consciousness that abides cannot be called what is abided in, just as the king cannot be called the throne'. Or if there is a dharma that consciousness rides upon, like a person in a boat, it is called an abode of consciousness. Consciousness does not ride upon itself. Therefore, it is not said that consciousness is an abode of consciousness. This is what the Vaibhashika masters say (explanation).
王喻能住識也。王座喻所住。四蘊也。如人船理者。人喻識蘊。船喻色等。四蘊義可知也)。又佛意說。此四識住。猶如良田。總說一切有取諸識。猶如種子。不可種子立為良田。仰測世尊教意如是(已上論文) 有漏四句攝者。明同異也。同者。此四識住。與七識住。俱有漏攝異者。四句分別。謂四識住。位寬體狹。通惡趣等。故位寬也。非識蘊故體狹也。若七識住。體寬位狹。通識蘊為體。故體寬也。非惡趣等。故位狹也。互有寬狹。得成四句。有七識住。非四識住。謂七中識。以七中攝。是七識住。以識蘊故。非四識住。有四識住。非七識住。謂三惡趣。第四靜慮。及有頂天。中有受等四蘊。以四蘊故。是四識住。惡趣等故。非七識住。第三俱句者。謂七中四蘊。第四俱非句者。謂除前相。即前惡趣等中。識蘊是也惡趣等故。非七識住。以識蘊故。非四識住。
從此第六。明四生。論云。於前所說諸界趣中。應知其生。略有四種。何等為四。何處有何(此有兩問)。頌曰。
于中有四生 有情謂卵等 人傍生具四 地獄及諸天 中有唯化生 鬼通胎化二
釋曰。前兩句答第一問。下四句答第二問。于中有四生者。標數。於三界中生有四生也。有情謂卵等者。列名。謂諸有情類有四種
【現代漢語翻譯】 現代漢語譯本： 王喻指能夠安住的識（vijñāna，了別作用）。王座比喻識所安住的地方，即四蘊（skandha，色、受、想、行四種聚合）。如同人與船的關係，人比喻識蘊，船比喻色等四蘊，四蘊的含義可以由此理解。另外，佛陀的意思是說，這四種識住，猶如良田，總括來說，一切有執取的識，猶如種子。不能因為有種子就說那是良田，應該這樣仰測世尊的教誨之意（以上是論文內容）。 有漏四句的攝屬，是爲了說明相同和不同。相同之處在於，這四識住與七識住，都屬於有漏法所攝。不同之處在於，可以用四句來分別：四識住，範圍寬廣而本體狹窄，通於惡趣等，所以說範圍寬廣；因為它不是識蘊，所以說本體狹窄。而七識住，本體寬廣而範圍狹窄，以識蘊為本體，所以說本體寬廣；不通於惡趣等，所以說範圍狹窄。互相之間有寬有窄，可以構成四句。 有七識住而非四識住的情況，指的是七識住中的識蘊。因為它被攝於七識住之中，是七識住，以識蘊的緣故，所以不是四識住。有四識住而非七識住的情況，指的是三惡趣（地獄、餓鬼、畜生），第四禪定，以及有頂天（Akaniṣṭha，色界最高的禪天）中的中有（antarābhava，中陰身）所具有的受等四蘊。因為是四蘊的緣故，所以是四識住；因為是惡趣等，所以不是七識住。第三句是兩者皆是的情況，指的是七識住中的四蘊。第四句是兩者皆非的情況，指的是除去前面所說的，也就是前面惡趣等中的識蘊。因為是惡趣等，所以不是七識住；因為是識蘊，所以不是四識住。 從此第六部分，闡明四生（caturyoni，四種不同的生命形式）。論中說：『在前面所說的諸界趣（dhātu-gati，不同的存在領域和狀態）中，應當知道其生命形式，略有四種。哪四種？什麼地方有什麼？』（這裡有兩個問題）。頌文說： 『于中有四生，有情謂卵等，人傍生具四，地獄及諸天，中有唯化生，鬼通胎化二。』 解釋說：前面兩句回答第一個問題，後面四句回答第二個問題。『于中有四生』，是標明數量，在三界（trayo dhātu，欲界、色界、無色界）中，生命有四種形式。『有情謂卵等』，是列出名稱，指一切有情眾生有四種。
【English Translation】 English version: The 'king' refers to the vijñāna (consciousness, the function of discernment) that can abide. The 'throne' is a metaphor for where the consciousness abides, which is the four skandhas (aggregates: form, feeling, perception, and mental formations). Like the relationship between a person and a boat, the person is a metaphor for the consciousness aggregate, and the boat is a metaphor for the four skandhas such as form. The meaning of the four skandhas can be understood from this. Furthermore, the Buddha's intention is that these four abodes of consciousness are like fertile fields. Generally speaking, all consciousnesses with attachment are like seeds. One cannot establish seeds as fertile fields. One should thus infer the meaning of the World-Honored One's teachings (the above is from the treatise). The inclusion of the four categories of the contaminated (with outflows) is to clarify similarities and differences. The similarity is that these four abodes of consciousness and the seven abodes of consciousness are both included within the contaminated. The difference is that they can be distinguished by four categories: the four abodes of consciousness have a wide scope but a narrow substance, encompassing evil destinies, hence the wide scope; because it is not the consciousness aggregate, hence the narrow substance. The seven abodes of consciousness have a wide substance but a narrow scope, taking the consciousness aggregate as their substance, hence the wide substance; not encompassing evil destinies, hence the narrow scope. Having both wide and narrow aspects, they can form four categories. Having the seven abodes of consciousness but not the four abodes of consciousness refers to the consciousness aggregate within the seven abodes of consciousness. Because it is included within the seven abodes of consciousness, it is the seven abodes of consciousness; because it is the consciousness aggregate, it is not the four abodes of consciousness. Having the four abodes of consciousness but not the seven abodes of consciousness refers to the four aggregates such as feeling in the intermediate existence (antarābhava, the intermediate state between death and rebirth) in the three evil destinies (hell, hungry ghosts, animals), the fourth dhyana (meditative absorption), and the Akaniṣṭha Heaven (the highest heaven in the Realm of Form). Because it is the four aggregates, it is the four abodes of consciousness; because it is the evil destinies, it is not the seven abodes of consciousness. The third category, being both, refers to the four aggregates within the seven abodes of consciousness. The fourth category, being neither, refers to the consciousness aggregate in the aforementioned evil destinies, excluding the previous aspects. Because it is the evil destinies, it is not the seven abodes of consciousness; because it is the consciousness aggregate, it is not the four abodes of consciousness. From this sixth section onwards, the four births (caturyoni, four different forms of life) are explained. The treatise says: 'Within the realms and destinies (dhātu-gati, different realms and states of existence) mentioned earlier, one should know that there are roughly four kinds of birth. What are the four kinds? Where are they found?' (There are two questions here). The verse says: 'In the intermediate state, there are four births; sentient beings are born from eggs, etc.; humans and animals have all four; hells and the heavens; in the intermediate state, only transformation birth; ghosts have both womb and transformation birth.' The explanation says: The first two lines answer the first question, and the last four lines answer the second question. 'In the intermediate state, there are four births' indicates the number; in the three realms (trayo dhātu, the Desire Realm, the Form Realm, and the Formless Realm), there are four forms of life. 'Sentient beings are born from eggs, etc.' lists the names, referring to all sentient beings having four kinds.
生。卵生。胎生。濕生。化生。如孔雀等。生從卵㲉。是名卵生。如牛馬等。生從胎藏。是名胎生。如飛蛾等。生從濕氣。是名濕生。如諸天等。諸根頓具。無而欻有。是名化生。人傍生具四者。人傍生趣。各具四生。人卵生者。謂如世羅鄔婆世羅。生從鶴卵。鹿母所生。三十二子。槃遮羅王。五百子等。解云。世羅此云大山。鄔婆世羅。此云小山。近山生故。以山為名。婆娑論云。昔於此洲。有商人入海得一雌鶴。形色偉麗奇而悅之。遂生二卵。於後卵開。生二童子。端正聰明。年長出家。得阿羅漢果。大者名世羅。小者名鄔婆世羅 鹿母是毗舍佉夫人。毗舍佉。是二月星名。從星為名。此云長養。即功德生長也。是彌伽羅長者。兒婦有子名鹿。故名鹿母。從子為名。生三十二卵。卵各生一兒。般遮羅王有妃。生五百卵。生已羞恥。恐為災變。以小函盛棄殑伽河。隨流而去。下有鄰國王。因觀河水。有函遣人接取見卵。將歸城內。經數日間。各出一子。養大驍勇。所往皆伏。無敢敵者。時彼鄰國王。與彼父王。久來怨仇。欲遣征伐。先作書告。今欲決戰。尋后兵至圍繞其城。即欲摧破。般遮羅王。極大忙怖。王妃問委。慰喻王言。王不須愁。此五百子。皆是我兒。具陳前事。夫子見母。噁心必息。妃自登城。告五百
子。說上因緣。如何今者。欲造逆罪若不信者。各應張口。妃按兩乳。有五百道乳。各注一口應時信伏。因即和好。兩國交通各無征伐 人胎生者。如今世人 人濕生者。如曼馱多。遮盧。鄔波遮盧。鴿鬘。庵羅衛女。解云。曼馱多。此云我養。是布殺陀王。頂皰而生。顏貌端正。王抱入宮。諸宮皆言我能養也。故以標名。舊雲頂生。此是義翻。然非正目。此王長大。為金輪王。遮盧。此云髀生 鄔波遮盧。此云小髀。於我養王。兩髀之上。各生一皰。皰生一子。從所生處。為名以小標別。亦為輪王 鴿鬘者。昔有一王。名為靜授。于王腋下。有一皰生。生一女子。名為鴿鬘。如鴿飛出。王重如鬘。故以為名焉 庵羅衛女。從庵羅樹濕氣。而生。從樹為名 人化生者。唯劫初起。傍生三種。人所共見。化生如龍。揭路荼等。解云。此雲頂癭。亦名蘇刺尼。此云妙翅。舊云金翅鳥。地獄及諸天中有唯化生者。一切地獄。諸天中有。皆唯化生。鬼趣唯通胎化二生。鬼胎生者。如餓鬼母。白目連言。我夜生五子。隨生皆自食。晝生五亦然。雖食盡而無飽(解云。意表有胎生)論云。一切生中。何生最勝。應言最勝唯是化生。若爾何緣。後身菩薩。得生自在而受胎生。見受胎生有大利益故。謂為引導諸大釋種親屬相因。令入正
【現代漢語翻譯】 現代漢語譯本： 『子，說說這其中的因緣。』（佛）問：『為何現在想要造下這等逆罪？』如果不相信的人，都應該張開嘴巴。妃子按住自己的兩乳，有五百道乳汁，各自注入他們的口中，（他們）應時信服，於是兩國和好，互相交通，不再有徵伐。 人胎生，就像現在的世人一樣。 人濕生，就像曼馱多（Mandhata，古印度國王）。遮盧（Charu，人名）。鄔波遮盧（Upacharu，人名）。鴿鬘（Kapota-mala，人名）。庵羅衛女（Amra，人名）。解釋說，曼馱多，翻譯成現代漢語是『我養』，是布殺陀王（Pushada）從頭頂的肉皰中生出來的。容貌端正，國王抱入宮中，眾宮女都說我能養他，所以用這個來命名。舊譯為『頂生』，這是意譯，但不是正確的名稱。這個國王長大后，成爲了金輪王。遮盧，翻譯成現代漢語是『髀生』。鄔波遮盧，翻譯成現代漢語是『小髀』。在我養王的兩個大腿上，各自生出一個肉皰，肉皰中生出一個兒子，因為是從那裡生出來的，所以用出生的地方來命名，用『小』字來區別。也是輪王。鴿鬘，過去有一位國王，名叫靜授（Shanta-datta）。國王的腋下，生出一個肉皰，生出一個女子，名叫鴿鬘，像鴿子飛出一樣。國王看重她如同珠鬘，所以用這個來命名。庵羅衛女，是從庵羅樹（Amra，芒果樹）的濕氣中生出來的，因為樹而得名。 人化生，只有在劫初開始的時候才有。傍生三種，是人們共同見到的。化生就像龍，揭路荼（Garuda，金翅鳥）等。解釋說，揭路荼，翻譯成現代漢語是『頂癭』，也叫蘇刺尼（Suparni），翻譯成現代漢語是『妙翅』，舊譯為金翅鳥。地獄和諸天之中，只有化生。一切地獄，諸天之中，都是化生。鬼道只有胎生和化生兩種。鬼胎生，就像餓鬼母（Preta-mata），對目連（Maudgalyayana）說，我晚上生五個孩子，生下來就被我吃掉。白天生五個也是這樣，雖然吃光了，但還是不飽。（解釋說，這裡表明有胎生）。論中說，一切的生之中，哪種生最殊勝？應該說最殊勝的只有化生。如果這樣，為什麼後身的菩薩，能夠自在地選擇出生方式，卻要選擇胎生呢？因為看到受胎生有很大的利益，是爲了引導諸大釋迦種姓的親屬互相影響，進入正道。
【English Translation】 English version: 『Child, speak of the causes and conditions.』 (The Buddha) asked, 『Why do you now wish to commit such heinous crimes?』 If there are those who do not believe, they should all open their mouths. The queen pressed her breasts, from which five hundred streams of milk flowed, each pouring into a mouth, causing them to immediately submit and believe. Thus, peace was restored between the two countries, and they engaged in trade without further conflict. Humans born from the womb are like the people of the present world. Humans born from moisture are like Mandhata (ancient Indian king). Charu (person's name). Upacharu (person's name). Kapota-mala (person's name). Amra (person's name). It is explained that Mandhata, translated into modern Chinese, means 『I nurture,』 and was born from a fleshy protuberance on the head of King Pushada. With a dignified appearance, the king embraced him and brought him into the palace. All the palace women said they could nurture him, so he was named accordingly. The old translation was 『born from the head,』 which is a free translation but not the correct name. This king grew up to become a Chakravartin (universal ruler). Charu, translated into modern Chinese, means 『born from the thigh.』 Upacharu, translated into modern Chinese, means 『small thigh.』 On King 『I nurture』s』 two thighs, each grew a fleshy protuberance, from which a son was born. Because they were born from there, they were named after their place of birth, with the addition of 『small』 to distinguish them. He was also a Chakravartin. Kapota-mala, in the past, there was a king named Shanta-datta. Under the king's armpit, a fleshy protuberance grew, from which a girl was born, named Kapota-mala, like a dove flying out. The king valued her as if she were a garland of jewels, so he named her accordingly. Amra was born from the moisture of the Amra (mango) tree, named after the tree. Humans born by transformation only occur at the beginning of a kalpa (aeon). The three types of animals are commonly seen by people. Transformation births are like dragons, Garuda (mythical bird) etc. It is explained that Garuda, translated into modern Chinese, means 『top tumor,』 also called Suparni, translated into modern Chinese, means 『wonderful wings,』 formerly translated as the Golden-Winged Bird. In hells and heavens, there are only transformation births. All hells and heavens are exclusively transformation births. The realm of ghosts only has two types of births: womb-born and transformation-born. Ghosts born from the womb are like the mother of hungry ghosts (Preta-mata), who said to Maudgalyayana, 『I give birth to five children at night, and they are eaten by me as soon as they are born. The same happens when I give birth to five during the day. Although I eat them all, I am never full.』 (It is explained that this indicates womb-birth). The treatise says, among all types of births, which is the most superior? It should be said that the most superior is transformation birth. If so, why do Bodhisattvas in their final life, who are able to freely choose their birth, choose womb-birth? Because they see great benefits in womb-birth, which is to guide the great Shakya clan to influence each other and enter the right path.
法。又引余類。令知菩薩是輪王種。生敬慕心因得舍邪歸於正法。又令所化生增上心。彼既是人。能成大事。我曹亦爾。何不能為因發正勤。專修正法。又若不爾。族姓難知。恐疑幻化。為天為鬼。如外道論矯設謗。言過百劫后當有大幻出現世間。故受胎生。息諸疑謗。有餘師說。為留身界。故受胎生。令無量人及諸異類。一興供養。千返生天。及證解脫。若受化生。無外種故。身才殞逝復無遺形。如滅燈光。即無所見(已上論文。梵云馱都。此云界。佛身界也。亦名室利羅。此云體佛身體。舊云舍利。訛余可知也)。
從此第七。明中有。于中有二。一正明中有。二正破外道。就明中有中。曲分三段。一正明中有。二證有中有。三諸門分別。且初正明中有者。論云。此中何法。說名中有。何緣中有非即名生(此有兩問)。頌曰。
死生二有中 五蘊名中有 未至應至處 故中有非生
釋曰。上兩句答初問。下兩句答第二問。死生二有中五蘊名中有者。謂死有後在生有前。二有中間。有五蘊起。為至生處。故起此身。二趣中間。說名中有。未至應至處故中有非生者。答第二問。中有已起。不名生者。謂未至彼當來。所應至處。是故中有。不名為生。論云。何謂當來所應至處(問也)。謂引異熟
【現代漢語翻譯】 現代漢語譯本：此外，佛陀還引導其他種類眾生，讓他們知道菩薩是轉輪王的後代，從而生起敬慕之心，因此捨棄邪見，歸於正法。又使被教化者生起增上心，心想：『既然他是人，就能成就大事，我們也是人，為什麼不能做到呢？』因此發起精進，專心修正法。又如果不是這樣（示現受胎），族姓難以知曉，恐怕會被懷疑是幻化之身，是天是鬼。就像外道論典中虛假捏造的誹謗之言，說經過百劫之後，當有大幻術師出現於世間。所以（菩薩）示現受胎而生，是爲了止息各種疑惑和誹謗。還有其他論師說，爲了留下身界（梵文：Dhatu，意為界，指佛身界，也名Śarīra，意為體，指佛的身體，舊譯『舍利』是訛傳，可以得知），所以示現受胎而生，使無量人和各種不同的眾生，一旦興起供養之心，就能千百次地往生天界，以及證得解脫。如果（菩薩）示現化生，因為沒有外來的種姓，身體一旦殞逝，就再也沒有遺留的形體，就像燈光熄滅一樣，立刻就什麼也看不見了。（以上是論文的內容。梵文『馱都』，這裡譯為『界』，指佛身界。也叫『室利羅』，這裡譯為『體』，指佛的身體。舊譯為『舍利』，是訛傳，可以得知。） 從第七品開始，闡明中有。關於中有，分為兩部分：一是正面闡明中有，二是正面破斥外道。在闡明中有中，又細分為三段：一是正面闡明中有，二是證明有中有，三是從各個方面進行分別。首先是正面闡明中有，論中說：『這裡所說的什麼法，叫做中有？什麼原因導致中有不直接稱為生？』（這裡有兩個問題）。頌文說： 『死生二有中，五蘊名中有，未至應至處，故中有非生。』 解釋說：上面兩句回答第一個問題，下面兩句回答第二個問題。『死生二有中五蘊名中有』，是指死亡之後，在出生之前，這兩個『有』的中間，有五蘊生起，爲了到達將要出生的處所，所以生起這個身體。在兩個去處（死有和生有）的中間，叫做中有。『未至應至處故中有非生』，回答第二個問題。中有的產生，不稱為『生』的原因是，還沒有到達將來應該到達的地方，所以中有不稱為『生』。論中說：『什麼是將來應該到達的地方？』（這是提問）。是指引業的異熟果報。
【English Translation】 English version: Furthermore, the Buddha guides other types of beings, enabling them to know that Bodhisattvas are descendants of Chakravartin kings (Universal Monarchs), thereby generating reverence and abandoning heretical views to return to the correct Dharma. He also causes those who are being taught to develop an enhanced mind, thinking, 'Since he is a human and can accomplish great things, we are also human, why can't we do it?' Therefore, they initiate diligence and focus on correcting the Dharma. Moreover, if it were not for this (manifesting conception), the lineage would be difficult to know, and there would be suspicion of it being a phantom, a deva, or a ghost. Like the false and fabricated slanders in externalist doctrines, which say that after hundreds of kalpas, a great illusionist will appear in the world. Therefore, (the Bodhisattva) manifests conception and birth in order to cease all doubts and slanders. Other teachers say that it is to leave behind the body realm (Sanskrit: Dhatu, meaning realm, referring to the Buddha's body realm, also called Śarīra, meaning body, referring to the Buddha's body; the old translation 'Śarīra' is a corruption, which can be known), so they manifest conception and birth, so that countless people and various different beings, once they arise with a mind of offering, can be reborn in the heavens hundreds of times, and attain liberation. If (the Bodhisattva) manifests a transformation birth, because there is no external lineage, once the body perishes, there will be no remaining form, just like a lamp light extinguished, immediately nothing can be seen. (The above is the content of the treatise. The Sanskrit word 'Dhatu' is translated here as 'realm', referring to the Buddha's body realm. It is also called 'Śarīra', translated here as 'body', referring to the Buddha's body. The old translation 'Śarīra' is a corruption, which can be known.) From the seventh chapter onwards, the intermediate existence (Antarabhava) is explained. Regarding the intermediate existence, it is divided into two parts: first, the direct explanation of the intermediate existence, and second, the direct refutation of externalist views. Within the explanation of the intermediate existence, it is further divided into three sections: first, the direct explanation of the intermediate existence; second, the proof of the existence of the intermediate existence; and third, the distinctions from various aspects. First, the direct explanation of the intermediate existence. The treatise says: 'What Dharma is spoken of here as the intermediate existence? What reason causes the intermediate existence not to be directly called birth?' (Here are two questions). The verse says: 『In the midst of the two existences of death and birth, the five aggregates are called the intermediate existence; not yet arrived at the place to be arrived at, therefore the intermediate existence is not birth.』 The explanation says: The above two lines answer the first question, and the below two lines answer the second question. 'In the midst of the two existences of death and birth, the five aggregates are called the intermediate existence' refers to after death and before birth, in the middle of these two 'existences', the five aggregates arise, in order to reach the place where one will be born, therefore this body arises. In the middle of the two destinations (the existence of death and the existence of birth), it is called the intermediate existence. 'Not yet arrived at the place to be arrived at, therefore the intermediate existence is not birth' answers the second question. The reason why the arising of the intermediate existence is not called 'birth' is that it has not yet arrived at the place where it should arrive in the future, therefore the intermediate existence is not called 'birth'. The treatise says: 'What is the place to be arrived at in the future?' (This is a question). It refers to the ripened result of the karma that leads.
。究竟分明。是謂當來。所應至處(答也)。解云。中有唯天眼見故。昧劣不明也。
從此第二。證有中有。依大眾部。不立中有。故論云。有餘部說。從死至生。處容間絕。故無中有(述大眾部宗也)。此不應許(論主總非)。所以者何(大眾部徴也)。依理教故(總答)。何謂理教。頌曰。
如谷等相續 處無間續生 像實有不成 不等故非譬 一處無二並 非相續二生 說有健達縛 及五七經故
釋曰。前六句依理證。第七第八句依教證。前兩句立比量破大眾部。如谷等相續者。謂如谷等種。春種秋收。中間必有芽等相續。處無間續生者。如谷種果。既是相續。要處無間。剎那續生。言無間者。謂無間絕種果中間。芽莖等也。如谷等相續處無間絕。有情相續。理亦應然。有情死生。是相續法。如何間絕。言無中有。此有比量。如谷等者。是同喻也。處無間者。是宗法也。續生者。是因也。量云。死生是有法。要處無間。是宗法。因云。以續生故。同喻云。猶如種果。種果是續生。種果無間絕。死生是續生。死生無間絕像實有不成不等故非譬者。破大眾部救也。論云。豈不現見。有法續生。而於其中。處亦有間。如依鏡等。從質像現。如是有情死有生有。處雖有間。何妨續生。解
【現代漢語翻譯】 現代漢語譯本： 。究竟分明，這叫做當來所應該到達的地方（答）。解釋說，中有（bardo，指死亡和投生之間的過渡狀態）唯有天眼才能看見，所以闇昧不明。
從此第二點，證明有中有。依據大眾部（Mahāsaṃghika，早期佛教部派之一）的觀點，不承認有中有，所以論中說：『有些部派說，從死亡到出生，處在容許間斷的狀態，所以沒有中有。』（這是在陳述大眾部的宗義）。這種說法不應該被允許（論主總的否定）。為什麼呢？（大眾部提出疑問）。依據道理和教義（總的回答）。什麼是道理和教義呢？頌詞說：
『如谷等相續，處無間續生，像實有不成，不等故非譬，一處無二並，非相續二生，說有健達縛（Gandharva，一種天神），及五七經故。』
解釋說，前面六句依據道理來證明，第七第八句依據教義來證明。前兩句建立比量來破斥大眾部。『如谷等相續』，是指像穀子等種子，春天播種秋天收穫，中間必定有芽等相續。『處無間續生』，像穀子的種子和果實，既然是相續的，就要處在沒有間斷的狀態，剎那間相續產生。『無間』是指種子和果實中間沒有間斷，有芽和莖等。像穀子等相續處在沒有間斷的狀態，有情（sentient beings）的相續，道理也應該這樣。有情的死亡和出生，是相續的法，怎麼會有間斷呢？說沒有中有。這有一個比量。『如谷等』，是同喻（example）。『處無間』，是宗法（thesis）。『續生』，是因（reason）。量式是：死亡和出生是有法（subject），一定要處在沒有間斷的狀態，這是宗法。原因是：因為是相續產生。同喻是：猶如種子和果實。種子和果實是相續產生，種子和果實沒有間斷。死亡和出生是相續產生，死亡和出生沒有間斷。『像實有不成，不等故非譬』，這是破斥大眾部的辯解。論中說：『難道沒有看到，有些法相續產生，而在其中間，處在有間斷的狀態。比如依據鏡子等，從物體顯現出影像。像這樣，有情的死有和生有，處在雖然有間斷，又妨礙什麼相續產生呢？』解釋
【English Translation】 English version: . Ultimately clear. This is called the place that should be reached in the future (answer). Explanation: The bardo (intermediate state between death and rebirth) can only be seen by the heavenly eye, so it is obscure and unclear.
From this second point, it is proven that there is a bardo. According to the Mahāsaṃghika (one of the early Buddhist schools), the bardo is not established, so the treatise says: 'Some schools say that from death to birth, there is a state of allowable interruption, so there is no bardo.' (This is stating the doctrine of the Mahāsaṃghika). This statement should not be allowed (the treatise master generally denies it). Why? (The Mahāsaṃghika raises a question). According to reason and doctrine (general answer). What are reason and doctrine? The verse says:
'Like the continuous succession of grains, rebirth occurs without interruption, the image and reality are not the same, unequal, therefore not an analogy, one place cannot contain two simultaneously, not two births in succession, it is said that there is a Gandharva (a celestial being), and the five or seven periods of time.'
Explanation: The first six lines prove according to reason, and the seventh and eighth lines prove according to doctrine. The first two lines establish a syllogism to refute the Mahāsaṃghika. 'Like the continuous succession of grains' refers to seeds such as grains, which are sown in spring and harvested in autumn, and there must be a continuous succession of sprouts, etc. 'Rebirth occurs without interruption' means that seeds and fruits of grains, since they are continuous, must be in a state of no interruption, and arise in an instant. 'No interruption' means that there is no interruption between the seed and the fruit, with sprouts and stems, etc. Just as grains, etc., continue without interruption, the continuity of sentient beings should also be the same. The death and birth of sentient beings are continuous dharmas, how can there be interruption? Saying there is no bardo. There is a syllogism here. 'Like grains, etc.' is an example. 'No interruption' is the thesis. 'Continuous rebirth' is the reason. The syllogism is: death and birth are the subject, and must be in a state of no interruption, which is the thesis. The reason is: because it is continuous rebirth. The example is: like seeds and fruits. Seeds and fruits are continuously produced, and there is no interruption between seeds and fruits. Death and birth are continuously produced, and there is no interruption between death and birth. 'The image and reality are not the same, unequal, therefore not an analogy' is to refute the Mahāsaṃghika's defense. The treatise says: 'Have you not seen that some dharmas are continuously produced, and in between, they are in a state of interruption? For example, relying on mirrors, etc., an image appears from an object. In this way, the death-being and birth-being of sentient beings, although there is interruption, what hinders continuous production?' Explanation
云。此大眾部救也。言續生為因。因中有不定過。死有生有為如種果子。以續生故。必無間絕耶。為如質像。以續生故。亦有間絕耶。並曰。質像是續生。質像許間絕。死生是續生。死生亦間絕。為破此救。故有斯頌。此有二理。破之。一所立質像。實有不成。二像喻不等於法。由此二理。故非譬也。故論云。謂別色生。說名為像。其體實有。理所不成。設成非等。故不成喻。一處無二並者。釋上像實有不成句也。論有四義。釋一處無二並也。一云謂於一處。鏡色及像。並見現前。二色不應同處並有。依異大種故(解云。於一鏡處。不可實有像與鏡色。二並生也。既二並生。故像不實也) 第二云。又陜水上。兩岸色形同處一時。俱現二像。居兩岸者。互見分明。曾無一處。並見二色。不應謂此二色並生(解云。於一水處。兩岸像生。二像既是。同生故知像非實有也) 第三云。又影與光。未曾同處。然曾見鏡懸置影中。光像顯然。現於鏡面。不應於此。謂二並生(解云。障光明生。名之為影。故知影處。不合有光。既見影中鏡之光像。像非實也) 第四云。或言一處無二並者。鏡面月像。謂之為二。近遠別見。如觀井水。若有並生。如何別見。故知諸像。于理實無(解云。於一鏡處。有面月二像。看面像則近。觀月
【現代漢語翻譯】 現代漢語譯本：問：大眾部（Mahāsaṃghika，佛教部派之一）用『續生』來解釋救濟（涅槃），認為續生是因，但因中存在不確定性。生死就像種果子一樣，因為有續生，所以一定沒有間斷嗎？或者像質和像一樣，因為有續生，所以也有間斷嗎？ 答：質和像也是續生，質和像允許有間斷；生死也是續生，生死也允許有間斷。爲了駁斥這種救濟，所以有了這個偈頌。這裡有兩個道理可以駁斥：一是所立的質和像，實際上是不成立的；二是像的比喻不等於法。由於這兩個道理，所以這不是一個恰當的比喻。所以論中說：『所謂別色生，說名為像，其體實有，理所不成。設成非等，故不成喻。』 『一處無二並者』，解釋上面『像實有不成』這句話。論中有四種解釋『一處無二並』的含義： 第一種解釋說：在同一個地方，鏡子的顏色和像同時顯現。兩種顏色不應該在同一個地方並存，因為它們依賴於不同的大種（組成物質的基本元素）。（解釋：在同一面鏡子上，不可能同時存在真實的像和鏡子的顏色。既然是同時產生，那麼像就不是真實的。） 第二種解釋說：在狹窄的水面上，兩岸的顏色和形狀在同一時間、同一地點顯現出兩個像。居住在兩岸的人，互相看得清清楚楚，從來沒有在一個地方同時看到兩種顏色。不應該說這兩種顏色是同時產生的。（解釋：在同一片水面上，兩岸的像同時產生。既然兩個像同時產生，就知道像不是真實的。） 第三種解釋說：影子和光從來沒有在同一個地方出現過。然而，曾經看到鏡子懸掛在陰影中，光像清晰地顯現在鏡面上。不應該說這兩種東西是同時產生的。（解釋：阻擋光明產生的東西叫做影子。所以知道有影子的地方，不應該有光。既然在影子中看到了鏡子的光像，那麼像就不是真實的。） 第四種解釋說：或者說，一個地方不能同時存在兩個東西。鏡子里的月亮像，被認為是兩個東西。從近處和遠處看，會有不同的感覺，就像觀察井水一樣。如果它們是同時產生的，怎麼會有不同的感覺呢？所以知道所有的像，在道理上都不是真實的。（解釋：在同一面鏡子里，有面部的像和月亮的像。看面部的像感覺近，看月亮的像感覺遠。）
【English Translation】 English version: Question: The Mahāsaṃghika (a school of Buddhism) uses 'continuous arising' (saṃtāna) to explain salvation (nirvana), arguing that continuous arising is the cause, but there is uncertainty in the cause. Is birth and death like planting a fruit, that because there is continuous arising, there is no interruption? Or is it like substance and image, that because there is continuous arising, there is also interruption? Answer: Substance and image are also continuous arising, and interruption is allowed for substance and image; birth and death are also continuous arising, and interruption is also allowed for birth and death. To refute this salvation, there is this verse. There are two reasons to refute it: first, the established substance and image are actually not established; second, the analogy of image is not equal to the Dharma. Because of these two reasons, this is not an appropriate analogy. Therefore, the treatise says: 'The so-called separate color arising, which is called an image, its substance is actually not established in principle. Even if it is established, it is not equal, so it is not a valid analogy.' 'One place cannot have two things simultaneously' explains the sentence above, 'the reality of the image is not established.' There are four explanations in the treatise for the meaning of 'one place cannot have two things simultaneously': The first explanation says: In the same place, the color of the mirror and the image appear simultaneously. Two colors should not coexist in the same place because they rely on different mahābhūtas (basic elements that make up matter). (Explanation: On the same mirror, it is impossible for a real image and the color of the mirror to exist simultaneously. Since they arise simultaneously, the image is not real.) The second explanation says: On a narrow body of water, the colors and shapes of both banks appear as two images at the same time and in the same place. Those living on both banks can see each other clearly, and have never seen two colors simultaneously in one place. It should not be said that these two colors arise simultaneously. (Explanation: On the same body of water, the images of both banks arise simultaneously. Since the two images arise simultaneously, it is known that the image is not real.) The third explanation says: Shadow and light have never appeared in the same place. However, it has been seen that a mirror is hung in the shadow, and the light image clearly appears on the surface of the mirror. It should not be said that these two things arise simultaneously. (Explanation: What blocks light is called a shadow. Therefore, it is known that there should be no light where there is a shadow. Since the light image of the mirror is seen in the shadow, the image is not real.) The fourth explanation says: Or, it is said that one place cannot have two things simultaneously. The image of the moon in the mirror is considered to be two things. Looking at it from near and far will give different feelings, just like observing well water. If they arise simultaneously, how can there be different feelings? Therefore, it is known that all images are not real in principle. (Explanation: In the same mirror, there is an image of the face and an image of the moon. Looking at the image of the face feels close, and looking at the image of the moon feels far.)
像則遠。二像若實豈容一處。近遠別見也)。又論云。然諸因緣。和合勢力。令如是見。以諸法性。功能差別。難可思議(解云。令如是見者。謂鏡質等勢力。返見本面實無像)。非相續二生者。釋上不等故非譬也。非相續者。汝所立像。非一相續。不等於法。夫言相續。此滅彼生。唯從鏡中。有像現故。明知質像體類各別。非一相續。又像與本質。俱時而有。故知質像非是相續。若死生法。是一相續。要從此死後彼方生。汝將質像非一相續法。而喻死生一相續法者。不實等也。言二生者。汝所立像。托二緣生。不等於法。謂本質及鏡。為二緣也。生有唯從死有為緣。故生有起。唯一緣生法也。汝以二緣生法。以喻一緣生法。是則不可等於法。故非譬也。已依正理。對破彼宗。故知死生必有中有。說有健達縛及五七經故者。引教證也。如契經言。入母胎者。要由三事。一者母身是時調適。二者父母交愛和合。三者健達縛。正現在前。此經既言健達縛。明知有中有。健達縛者。此云尋香。中有食香。名尋香也。及五七經故者。如契經言。有五不還。一者中般。二者生般。三者有行般。四者無行般。五者上流般。此經既說有中般。明知有中有。在中有中。般涅槃故。名中般也 及七經者。又經說有七善士趣。大眾部中。有
【現代漢語翻譯】 現代漢語譯本： 像如果遠離，兩個像如果真實存在，怎麼可能出現在同一個地方呢？（這是說近處和遠處看到的像是有區別的）。《瑜伽師地論》中又說：『然而，諸種因緣和合的力量，使得產生這樣的視覺現象。因為諸法的性質和功能各不相同，難以思議。』（解釋說：『使得產生這樣的視覺現象』，指的是鏡子等的力量，使得人們反過來看到本來的面容，實際上並沒有像。）『不是相續二生』，是爲了解釋上面所說的不等同，所以不能作為比喻。『不是相續』，你所設立的像，不是一個相續的，不等於法。所謂相續，是指此滅彼生，只有從鏡子中，才有像顯現出來，這清楚地表明本質和像的本體類別各不相同，不是一個相續的。而且像和本質，是同時存在的，所以知道本質和像不是相續的。如果說死和生是相續的，那必須是從此死後，彼方才生。你將本質和像這種非一個相續的法，來比喻死和生這種一個相續的法，是不真實的。『二生』，你所設立的像，是依靠兩種緣而生，不等於法。所謂本質和鏡子，是兩種緣。而生有，只是以死有為緣，所以生有產生，是唯一緣生法。你用兩種緣生法，來比喻一種緣生法，這是不能等於法的，所以不能作為比喻。已經依據正理，對破了他們的宗派，所以知道死和生必定有中有。『說有健達縛（Gandharva，尋香），以及五七經故』，這是引用經文來證明。如契經所說：『進入母親的子宮，需要三個條件：一是母親的身體狀況良好，二是父母交愛和合，三是健達縛（Gandharva，尋香）正好出現。』此經既然說了健達縛（Gandharva，尋香），就表明有中有。健達縛（Gandharva，尋香），這裡的意思是尋香，中有眾生以香為食，所以叫尋香。『以及五七經故』，如契經所說：『有五種不還果，一是中般（Antarāparinirvāyin，于中陰入滅），二是生般（Upapaduka-parinirvāyin，生已入滅），三是有行般（Sasaṃkhāra-parinirvāyin，有功用行般涅槃），四是無行般（Asaṃkhāra-parinirvāyin，無功用行般涅槃），五是上流般（Ūrdhvasrotas，上流般涅槃）。』此經既然說了中般（Antarāparinirvāyin，于中陰入滅），就表明有中有，在中有的狀態中，入般涅槃，所以叫中般（Antarāparinirvāyin，于中陰入滅）。以及七經，又有經中說有七善士趣，大眾部中，有
【English Translation】 English version: If the image is far away, how could two images exist in the same place if they were real? (This refers to the difference between images seen up close and far away). Furthermore, the Yogaśāstra says: 'However, the power of various combined causes and conditions causes such a visual phenomenon to arise. Because the nature and functions of all dharmas are different and difficult to conceive.' (The explanation says: 'Causes such a visual phenomenon to arise' refers to the power of mirrors, etc., which causes people to see their original face in reverse; in reality, there is no image.) 'Not a continuous dual arising' is to explain the aforementioned inequality, so it cannot be used as a metaphor. 'Not continuous' means that the image you posit is not a continuous one, and is not equal to the Dharma. Continuity means that this ceases and that arises; only from the mirror does an image appear, which clearly shows that the substance and category of the essence and the image are different and not a continuous one. Moreover, the image and the essence exist simultaneously, so it is known that the essence and the image are not continuous. If death and birth are continuous, then it must be that after this dies, that arises. You are using the non-continuous dharma of essence and image to compare with the continuous dharma of death and birth, which is not true. 'Dual arising' means that the image you posit arises from two conditions, which is not equal to the Dharma. The so-called essence and mirror are two conditions. But arising only takes death as a condition, so arising is a single-condition dharma. You are using a two-condition dharma to compare with a single-condition dharma, which is not equal to the Dharma, so it cannot be used as a metaphor. Having refuted their school based on correct reasoning, it is known that there must be an intermediate existence between death and birth. 'Saying there is a Gandharva (尋香, scent-seeker), and because of the five-seven sutras' is quoting scriptures to prove it. As the sutra says: 'Entering the mother's womb requires three things: first, the mother's body is in good condition; second, the parents' love is harmonious; and third, the Gandharva (尋香, scent-seeker) is present.' Since this sutra mentions the Gandharva (尋香, scent-seeker), it shows that there is an intermediate existence. Gandharva (尋香, scent-seeker) here means scent-seeker; intermediate beings feed on scents, so they are called scent-seekers. 'And because of the five-seven sutras,' as the sutra says: 'There are five kinds of non-returners: first, Antarāparinirvāyin (中般, one who attains nirvana in the intermediate state); second, Upapaduka-parinirvāyin (生般, one who attains nirvana after birth); third, Sasaṃkhāra-parinirvāyin (有行般, one who attains nirvana with effort); fourth, Asaṃkhāra-parinirvāyin (無行般, one who attains nirvana without effort); fifth, Ūrdhvasrotas (上流般, one who goes upstream).' Since this sutra mentions Antarāparinirvāyin (中般, one who attains nirvana in the intermediate state), it shows that there is an intermediate existence; in the state of intermediate existence, one enters parinirvana, so it is called Antarāparinirvāyin (中般, one who attains nirvana in the intermediate state). And the seven sutras, and there are also sutras that say there are seven good destinies, in the Mahasanghika school, there are
余師釋云。中般者。非是中有。有中天名中。住中天中得般涅槃。名中般也。故引七善士經。破彼所說。顯成中有。故論云。又經說有七善士趣。謂於前五。中般分三。由處及時近中遠故。譬如札火小星迸時。才起至近。則滅。初善士亦爾。譬如鐵火小星迸時。起至中滅。二善士亦爾。譬如鐵火大星迸時。遠未墮土而滅。三善士亦爾。非彼所執。別有中天。有此時處。三品差別。故彼所執。定非應理。解云。初善士者。才受色界中有。未出欲界。得般涅槃。時處俱近也。第二善士。受中有已到二界中間。得般涅槃處時俱中也。第三善士。臨到色界。未及受生。便般涅槃處時俱遠也 又大眾部。更有釋云。壽量中間。得般涅槃。故名為中般。非中有也。論主破云。又無色界。亦應說有中般涅槃。彼亦有壽量中間。般涅槃故。然無色界。無中般者。以嗢陀南伽他中。說總集眾聖賢。四靜慮各十(注曰)初禪有十人。得初禪定業。為第一人。又得初禪已。種解脫分善。為第二人。又得初禪已。現般為第三人。並前七善士。為十人。二三四禪準斯數說也 三無色各七(於十中除中般三也)。唯六謂非想於前七中。又除上流。無上生故。準此頌文。無色界中。必無中般。故彼所執。皆成虛妄。又大眾部引一經頌。證無中有。頌曰
【現代漢語翻譯】 現代漢語譯本： 我的老師解釋說：『中般』（Madhya Parinirvana）不是指『中有』（Antarabhava），而是指『有』（bhava）中的天人，住在天界之中，並在天界之中證得般涅槃（Parinirvana），這被稱為『中般』。因此，引用《七善士經》來駁斥他們的說法，從而彰顯『中有』的存在。所以論中說：『又經中說有七善士趣向涅槃，指的是前五種情況，而中般分為三種，這是由於處所、時間以及距離的遠近不同所致。』譬如用燧石打火，小的火星迸發出來時，剛開始升起就熄滅了，第一善士也是這樣。譬如鐵匠打鐵，小的火星迸發出來時，升到一半就熄滅了，第二善士也是這樣。譬如鐵匠打鐵，大的火星迸發出來時，遠離地面還未落地就熄滅了，第三善士也是這樣。並非像他們所執著的那樣，另外存在一個中天，在這個時間、這個處所，有這三種品類的差別。所以他們的執著，必定是不合道理的。』解釋說：『第一善士，剛一接受中有身，還未出離欲界，就證得般涅槃，時間和處所都近。第二善士，接受中有身之後，到達欲界和色界中間，證得般涅槃，處所和時間都居中。第三善士，臨近色界，還未及受生，便證得般涅槃，處所和時間都遠。』 另外，大眾部（Mahasamghika）還有一種解釋說：在壽命的長短中間，證得般涅槃，所以稱為『中般』，而不是指『中有』。論主駁斥說：『如果沒有色界，也應該說有中般涅槃，因為那裡也有壽命的長短中間證得般涅槃的情況。然而沒有色界，就沒有中般，這是因為在嗢陀南伽陀（Udanagatha）中，說總集了眾聖賢，四靜慮（Dhyana）（註：初禪有十人，得到初禪定業，是第一人；又得到初禪之後，種下解脫分善根，是第二人；又得到初禪之後，現世般涅槃，是第三人；加上前面的七善士，共十人。二禪、三禪、四禪依此類推）各有十人，三無色界（Arūpadhātu）各有七人（在十人中除去中般的三人）。只有非想非非想處（Naivasamjnanasamjnayatana）是六人，因為在前面的七人中，又除去了上流（Urdhvasrotas），因為沒有無上生。』根據這首頌文，在無色界中，必定沒有中般。所以他們的執著，都是虛妄的。另外，大眾部引用一部經中的頌文，來證明沒有中有。頌文說：
【English Translation】 English version: My teacher explained: 'Madhya Parinirvana' (中般) [Intermediate Nirvana] does not refer to 'Antarabhava' (中有) [Intermediate existence], but rather to a Deva (天) [divine being] within 'bhava' (有) [existence], residing in the middle of the heavens, and attaining Parinirvana (般涅槃) [Complete Nirvana] within the heavens, which is called 'Madhya Parinirvana'. Therefore, the Sutra of the Seven Good Men is cited to refute their claims, thereby highlighting the existence of 'Antarabhava'. So the treatise says: 'Moreover, the sutra says that there are seven good men who go towards Nirvana, referring to the first five cases, while Madhya Parinirvana is divided into three types, due to differences in location, time, and distance.' For example, when striking a flint, when a small spark bursts out, it goes out as soon as it rises; the first good man is also like this. For example, when a blacksmith strikes iron, when a small spark bursts out, it goes out halfway; the second good man is also like this. For example, when a blacksmith strikes iron, when a large spark bursts out, it goes out far away before falling to the ground; the third good man is also like this. It is not as they insist, that there is another intermediate heaven, and at this time, in this place, there are these three kinds of differences. Therefore, their insistence is certainly unreasonable.' The explanation says: 'The first good man, as soon as he receives the intermediate existence body, before leaving the desire realm (欲界), attains Parinirvana, both time and place are near. The second good man, after receiving the intermediate existence body, reaches the middle of the desire realm and the form realm (色界), attains Parinirvana, both place and time are in the middle. The third good man, approaching the form realm, before being born, attains Parinirvana, both place and time are far away.' In addition, the Mahasamghika (大眾部) [Great Assembly School] has another explanation: attaining Parinirvana in the middle of the lifespan, so it is called 'Madhya Parinirvana', not referring to 'Antarabhava'. The treatise master refutes: 'Moreover, if there is no form realm, it should also be said that there is Madhya Parinirvana, because there is also the case of attaining Parinirvana in the middle of the lifespan. However, without the form realm, there is no Madhya Parinirvana, because in the Udanagatha (嗢陀南伽陀) [Verses of Upliftment], it is said that all the sages and worthies are gathered together, and each of the four Dhyanas (靜慮) [Meditations] (note: the first Dhyana has ten people, obtaining the karma of the first Dhyana, is the first person; and after obtaining the first Dhyana, planting the roots of liberation, is the second person; and after obtaining the first Dhyana, attaining Parinirvana in this life, is the third person; plus the previous seven good men, a total of ten people. The second, third, and fourth Dhyanas are analogous) has ten people, and each of the three Arūpadhātus (無色界) [Formless Realms] has seven people (removing the three people of Madhya Parinirvana from the ten people). Only the Naivasamjnanasamjnayatana (非想非非想處) [Neither Perception nor Non-Perception] has six people, because among the previous seven people, the Urdhvasrotas (上流) [Upstream Goer] is also removed, because there is no unsurpassed birth.' According to this verse, in the formless realm, there is certainly no Madhya Parinirvana. Therefore, their insistence is all false. In addition, the Mahasamghika cites a verse from a sutra to prove that there is no intermediate existence. The verse says:
。
再生汝今過盛位(注曰)有外道婆羅門。名再生。年老來見世尊。世尊呵嘖。汝今年老。已過盛位。胎外有五位。一嬰孩。二童子。三少年。四盛年。五老年也 至衰將近琰魔王(至衰老位)欲往前路。無資糧(無戒定慧資糧也)求住中間。無所止(大眾部云。此頌雲中間無所止。明知無中有若有中有。即有所止) 論主釋通云。此頌意顯于彼人中。速歸磨滅無暫停義。名無所止。或可中有名無所止。為至所生。亦無暫停。行無礙故。
俱舍論頌疏論本第八 大正藏第 41 冊 No. 1823 俱舍論頌疏論本
俱舍論頌疏論本第九
從此第三。諸門分別。總有十一門。就中有三。一明中有形狀。二明眼等九門。三明入胎門。且第一明中有形狀者。論云。當往何趣。所起中有形狀如何。頌曰。
此一業引故 如當本有形 本有謂死前 居生剎那后
釋曰。上兩句明形狀。下兩句釋本有。此一業引故如當本有形者。此謂中有。與當本有。同一業引。由業同故。中有形狀。如當本有。謂本有是人形。中有亦人形。余趣亦然。問於一狗等腹中。容有五趣中有頓起。既有地獄中有現前。如何不能焚燒母腹。答彼居本有。亦不恒燒。如暫游增。況居中有。言游增者。游十
【現代漢語翻譯】 現代漢語譯本： 『再生，你現在已經過了鼎盛時期』（注曰：）有一個外道婆羅門，名叫『再生』（Punarutpāda）。他年紀大了來見世尊。世尊呵斥他說：『你今年紀大了，已經過了鼎盛時期。』胎外有五個階段：一是嬰兒，二是童子，三是少年，四是盛年，五是老年。 『衰老將近閻魔王』（指衰老的狀態），想要前往來世的路，卻沒有資糧（沒有戒、定、慧的資糧）。想要停留在中間狀態，卻無處可停留（大眾部說：這句頌詞說『中間無所止』，明確說明沒有『中有』（antarābhava）。如果存在『中有』，就應該有所停留）。 論主釋通解釋說：這句頌詞的意思是說，在那人之中，迅速歸於磨滅，沒有暫停的意義，所以說『無所止』。或者可以說，『中有』雖然存在，但『無所止』，是爲了到達所生之處，也沒有暫停，因為它的執行沒有阻礙。
《俱舍論頌疏論本》第八
《俱舍論頌疏論本》第九
從此第三部分，對各個方面進行分別，總共有十一個方面。其中有三個方面：一是說明『中有』的形狀，二是說明眼等九門，三是說明入胎門。首先，第一點說明『中有』的形狀。《論》中說：『將要前往哪個趣（gati）？所產生的「中有」形狀如何？』頌詞說：
『此一業引故，如當本有形，本有謂死前，居生剎那后。』
解釋說：上面兩句說明形狀，下面兩句解釋『本有』（bhava）。『此一業引故，如當本有形』，這是說『中有』與將要投生的『本有』，是同一種業力所牽引。由於業力相同，所以『中有』的形狀，就像將要投生的『本有』。如果『本有』是人形，那麼『中有』也是人形，其餘的趣也是這樣。問：在同一隻狗等的腹中，可能同時產生五趣的『中有』，既然有地獄的『中有』出現，為什麼不能焚燒母腹？答：它們居住於『本有』時，也不是一直焚燒，就像暫時遊歷增加一樣，更何況是居住於『中有』。所說的『游增』，是指遊歷十方。
【English Translation】 English version: 'Rebirth, you are now past your prime' (Note says:) There was a heretical Brahmin named 'Rebirth' (Punarutpāda). He was old and came to see the World-Honored One. The World-Honored One rebuked him, saying, 'You are old this year and have passed your prime.' There are five stages outside the womb: first, infancy; second, childhood; third, adolescence; fourth, adulthood; and fifth, old age. 'Old age is approaching Yama (Yamadeva) (referring to the state of old age), wanting to go to the next life, but without provisions (without the provisions of precepts, concentration, and wisdom). Wanting to stay in the intermediate state, but with nowhere to stay (the Mahasanghika school says: This verse says 'nowhere to stay in the intermediate state,' clearly indicating that there is no 'antarābhava' (intermediate existence). If there were an 'antarābhava,' there would be a place to stay).' The commentator Shi Tong explains: The meaning of this verse is that among those people, they quickly return to annihilation, without a moment's pause, hence the name 'nowhere to stay.' Or it can be said that although 'antarābhava' exists, it has 'nowhere to stay,' because in order to reach the place of birth, there is no pause, because its movement is unimpeded.
Abhidharmakośabhāṣya, Volume 8
Abhidharmakośabhāṣya, Volume 9
From this third part onwards, the various aspects are distinguished, with a total of eleven aspects. Among them, there are three aspects: first, explaining the shape of the 'antarābhava'; second, explaining the nine entrances such as the eyes; and third, explaining the entrance into the womb. First, the first point explains the shape of the 'antarābhava'. The Treatise says: 'Which gati (destination) will it go to? What is the shape of the 'antarābhava' that arises?' The verse says:
'Because of this one karma, it is like the form of the bhava (existence) to come; bhava refers to before death, immediately after the moment of birth.'
Explanation: The above two lines explain the shape, and the bottom two lines explain 'bhava'. 'Because of this one karma, it is like the form of the bhava to come,' this means that the 'antarābhava' and the 'bhava' to be born into are drawn by the same karma. Because the karma is the same, the shape of the 'antarābhava' is like the 'bhava' to be born into. If the 'bhava' is human form, then the 'antarābhava' is also human form, and the same is true for other gatis. Question: In the belly of the same dog, etc., it is possible for the 'antarābhava' of the five gatis to arise simultaneously. Since the 'antarābhava' of hell appears, why can't it burn the mother's womb? Answer: When they reside in the 'bhava', they do not always burn either, just like temporarily traveling and increasing, let alone residing in the 'antarābhava'. The so-called 'traveling and increasing' refers to traveling in the ten directions.
六增。彼無火也。又解。諸趣中有。雖居一腹。非互觸燒。業所遮故。又論云。欲中有量。雖如小兒年五六歲。而根明利。菩薩中有。如盛年時。形量周圓。具諸相好。故住中有。將入胎時。照百俱胝四大洲等(此明菩薩中有) 若爾何故。菩薩母夢。見白象子來入己右脅(難也)此吉瑞相。非關中有。菩薩久舍傍生趣故(答也)如訖栗枳王夢。所見十事(訖栗枳王者。云作事王也) 謂大象井麨。栴檀妙園林。小象。二獼猴。廣堅衣。斗諍。白象相端嚴。具六牙四足。正知入母胎。寢如仙隱林。如是所見夢。但表當來餘事先兆。非如所見(已上論文) 解云。訖栗枳王。迦葉佛父。作此十夢。來白世尊。佛言此表當來釋迦如來遺法弟子之先兆也。王夢見有一大象。被閉室中。更無門戶。唯有小窗。其象方便。投身得出。尾猶窗礙。不能出者。此表釋迦遺法弟子。能捨父母妻子。出家而於其中。尚懷名利。如尾礙窗 又夢見一渴人。求覓水飲。便有一井。具八功德。井隨逐渴人。人不欲飲。此表釋迦遺法弟子諸道俗等。不肯學法。有知法者。為名利故。隨彼為說。而猶不學 又夢見一人。將一升真珠。博一升麨。此表釋迦遺法弟子。為求利故。將佛正法。為他人說。又夢見有人。將栴檀木。博以凡木。此表遺法弟子。
【現代漢語翻譯】 現代漢語譯本：六增（Liuzeng）。那裡沒有火。另一種解釋是，諸趣（zhuqu，指六道輪迴中的各個去處）中的中有（zhongyou，指死亡到投胎之間的過渡期），即使居住在一個腹中，也不會互相接觸燃燒，這是因為業力所遮蔽的緣故。又據論典記載，欲界（yujie，指六道輪迴中的欲界）中的中有身形有一定量，雖然像五六歲的小孩，但根（gen，指感官）非常敏銳。菩薩（Pusa，指具有覺悟之心的人）的中有身形，則像盛年時期，形體圓滿，具足各種相好（xianghao，指佛菩薩所具有的殊勝的身體特徵）。因此，住在中有階段的菩薩，將要入胎時，能夠照亮百俱胝（baijuzhi，數量單位，表示極大的數量）四大洲等（這裡說明的是菩薩的中有）。 如果這樣，那為什麼菩薩的母親會夢見白象子來進入自己的右脅呢？（這是個疑問）這是吉祥的徵兆，與中有無關。菩薩早就已經捨棄了傍生趣（bangshengqu，指畜生道）了。（這是回答）就像訖栗枳王（Qilijiwang，云作事王也）夢中所見的十件事一樣。所謂大象、井、麨（chao，炒麵）、栴檀（zhantan，一種香木）、妙園林、小象、二獼猴、廣堅衣、斗諍、白象，形象端莊，具有六牙四足，清楚地知道自己進入母親的胎中，睡眠就像仙人隱居在森林中一樣。像這樣所見的夢，只是預示將來的一些事情，並非如所見的那樣。（以上是論文的內容） 解釋說，訖栗枳王是迦葉佛（Jiayefo，過去七佛之一）的父親，做了這十個夢，來告訴世尊（Shizun，對佛的尊稱）。佛說，這預示著將來釋迦如來（Shijiamoni Rulai，現在佛）遺法弟子的先兆。訖栗枳王夢見有一頭大象，被關在房間里，沒有門窗，只有小窗戶。那大象想方設法，投身出來，但尾巴被窗戶擋住，不能出來。這預示著釋迦遺法弟子，能夠捨棄父母妻子，出家修行，但在修行中，仍然懷著名利之心，就像尾巴被窗戶擋住一樣。 又夢見一個口渴的人，尋找水喝，便有一口井，具足八功德（bagongde，指水的八種殊勝功德）。井隨著口渴的人移動，但那人卻不想喝。這預示著釋迦遺法弟子中的道俗等，不肯學習佛法。有懂得佛法的人，爲了名利，跟隨他們為他們說法，但他們仍然不肯學習。又夢見一個人，用一升真珠，換取一升炒麵。這預示著釋迦遺法弟子，爲了求取利益，將佛的正法，為他人宣說。又夢見有人，用栴檀木，換取普通的木頭。這預示著遺法弟子。
【English Translation】 English version: Six Aggregates. There is no fire there. Another explanation is that in the various realms of existence (zhūqù, referring to the various destinations in the six realms of reincarnation), the intermediate state (zhōngyǒu, referring to the transitional period between death and rebirth), even if residing in one womb, they do not touch and burn each other, because they are obscured by karma. Furthermore, according to the treatises, the intermediate state in the desire realm (yùjiè, referring to the desire realm in the six realms of reincarnation) has a certain size, although like a child of five or six years old, the senses (gēn, referring to the sensory organs) are very sharp. The intermediate state of a Bodhisattva (Púsà, referring to a being with the aspiration for enlightenment), however, is like that of a person in their prime, with a complete form, possessing all kinds of auspicious marks (xiànghǎo, referring to the special physical characteristics of Buddhas and Bodhisattvas). Therefore, a Bodhisattva residing in the intermediate state, when about to enter the womb, can illuminate a hundred kotis (bǎijùzhī, a unit of measurement, indicating an extremely large number) of the four great continents, etc. (This explains the intermediate state of a Bodhisattva). If so, then why did the mother of the Bodhisattva dream of a white elephant calf entering her right side? (This is a question) This is an auspicious sign, and has nothing to do with the intermediate state. The Bodhisattva had long since abandoned the animal realm (bàngshēngqù, referring to the animal realm). (This is the answer) Just like the ten things seen in the dream of King Kṛkī (Qìlìjīwáng, meaning 'King who does things'). These are the elephant, the well, parched grain (chǎo, fried flour), sandalwood (zhāntán, a type of fragrant wood), wonderful garden, small elephant, two monkeys, wide and strong clothing, strife, and the white elephant, with a dignified appearance, possessing six tusks and four legs, clearly knowing that it is entering the mother's womb, sleeping like an immortal hidden in the forest. Such dreams only foreshadow future events, and are not as they appear. (The above is the content of the treatise) The explanation is that King Kṛkī, the father of Kāśyapa Buddha (Jiāyèfó, one of the seven past Buddhas), had these ten dreams and came to tell the World Honored One (Shìzūn, a respectful term for the Buddha). The Buddha said that this foreshadows the future disciples of the Dharma-ending Age of Śākyamuni Tathāgata (Shìjiāmóní Rúlái, the present Buddha). King Kṛkī dreamed of an elephant being locked in a room with no doors or windows, only a small window. The elephant tried to get out, but its tail was blocked by the window and could not get out. This foreshadows the disciples of the Dharma-ending Age of Śākyamuni, who are able to abandon their parents and wives, and leave home to practice, but still harbor fame and profit in their practice, just like the tail being blocked by the window. He also dreamed of a thirsty person seeking water to drink, and there was a well with eight qualities (bāgōngdé, referring to the eight excellent qualities of water). The well followed the thirsty person, but the person did not want to drink. This foreshadows the monastic and lay disciples of the Dharma-ending Age of Śākyamuni, who are unwilling to learn the Dharma. There are those who understand the Dharma, and for the sake of fame and profit, follow them and explain the Dharma to them, but they are still unwilling to learn. He also dreamed of a person exchanging a liter of pearls for a liter of parched grain. This foreshadows the disciples of the Dharma-ending Age of Śākyamuni, who, in order to seek profit, preach the Buddha's true Dharma to others. He also dreamed of someone exchanging sandalwood for ordinary wood. This foreshadows the disciples of the Dharma-ending Age.
以內正法。博外書典 又夢見有妙園林。華果茂盛。狂賊壞盡。此表遺法弟子。廣滅如來正法園也 又夢見有諸小象。驅一大象。令之出羣。此表遺法弟子諸惡朋黨。破戒眾僧。擯斥有德人也 又夢有一獼猴。身涂糞穢。溏突己眾。眾皆避也。此表遺法弟子。以諸惡事。誣謗良善。見皆遠避 又夢見一獼猴。實無有德。眾共扶捧。海水灌頂。立以為王。此表遺法弟子諸惡朋黨舉破戒僧。猶以為眾首。又夢見一衣堅而亦廣。有十八人。各執少分。四面爭挽。衣猶不破。此表遺法弟子。分佛正法。成十八部。雖有少異執。而真法尚存。依之修行。皆得解脫。又夢見多人共集。互相征伐。死亡略盡。此表遺法弟子。十八部內。各有門人。部執不同。互興斗諍也。此之十夢。但表先兆。非如所見。菩薩母夢見白象者。是善瑞先應非白象也。色界中有量如本有。與衣俱生。慚愧增故。欲界中有不與衣俱。由皆宿習無慚愧故。唯有鮮白苾芻尼。由本願力。世世有自然衣。恒不離身。隨時改變。乃至最後般涅槃時。亦以此衣。纏尸焚葬也。本有謂死前居生剎那後者。本過去業所感之有。名為本有。此之本有。在死有前。居生有後。中間諸蘊。為本有體。言生有者。初受生時一剎那蘊也。言死有者。最後命終一剎那死蘊也。欲色二界。
【現代漢語翻譯】 現代漢語譯本： 『以內正法，博外書典』，又夢見有美妙的園林，花果茂盛，卻被狂賊破壞殆盡。這表示末法時代的弟子，廣泛地滅除如來正法的園地。 又夢見有許多小象，驅趕一頭大象，讓它離開象群。這表示末法時代的弟子，各種惡劣的朋黨、破戒的僧人，排斥有德之人。 又夢見有一隻獼猴，身上塗滿糞穢，冒犯眾人，眾人都躲避它。這表示末法時代的弟子，用各種惡劣的事情，誣陷誹謗善良的人，人們見了都遠遠躲開。 又夢見一隻獼猴，實際上沒有任何德行，眾人卻共同扶持捧舉它，用海水灌頂，立它為王。這表示末法時代的弟子，各種惡劣的朋黨，推舉破戒的僧人，好像把他當作大眾的首領。 又夢見一件衣服堅固而且寬大，有十八個人，各自執持少許部分，四面爭搶拉扯，衣服卻仍然沒有破裂。這表示末法時代的弟子，分割佛的正法，形成十八部派，雖然有少許不同的執著，但真正的佛法仍然存在，依照它修行，都能得到解脫。 又夢見許多人聚集在一起，互相征討攻伐，死亡殆盡。這表示末法時代的弟子，十八部派內部，各有自己的門人，因為部派的執著不同，互相興起爭鬥。 這十個夢，只是表示先兆，並非如同所見的那樣。菩薩的母親夢見白象，是吉祥的預兆，並非真的是白象。 『中有』（bardo，指死亡和投生之間的過渡狀態）的衣服的量，如同『本有』（bhava，生命存在狀態）一樣，與身體一同產生。因為慚愧心增長的緣故。欲界的『中有』不與衣服一同產生，因為他們都宿習沒有慚愧心的緣故。只有鮮白的苾芻尼（bhikkhuni，比丘尼），由於本願力的緣故，世世代代都有自然的衣服，恒常不離身體，隨時改變，乃至最後般涅槃（Parinirvana，完全的涅槃）的時候，也用這件衣服，纏裹屍體焚燒埋葬。 『本有』是指死亡前居住的，在生命存在的剎那之後。『本有』是過去業力所感召的存在狀態，稱為『本有』。這個『本有』，在『死有』（dying state）之前，在『生有』（birth state）之後，中間的諸蘊，是『本有』的本體。所謂『生有』，是指最初受生時的一剎那的蘊。所謂『死有』，是指最後命終時的一剎那的死蘊。欲界和色界。
【English Translation】 English version: 『Internally upholding the Right Dharma, extensively studying external scriptures,』 and again dreamed of a wonderful garden, with flourishing flowers and fruits, but it was completely destroyed by mad thieves. This signifies that disciples in the Dharma-ending Age will extensively destroy the garden of the Tathagata's Right Dharma. Again, dreamed of many small elephants driving away a large elephant, causing it to leave the herd. This signifies that disciples in the Dharma-ending Age, with various evil factions and precept-breaking monks, will ostracize virtuous people. Again, dreamed of a monkey, its body smeared with filth, offending the crowd, and everyone avoided it. This signifies that disciples in the Dharma-ending Age will use various evil deeds to falsely accuse and slander good people, and people will avoid them from afar. Again, dreamed of a monkey, actually without any virtue, but the crowd jointly supported and held it up, pouring seawater on its head, and establishing it as king. This signifies that disciples in the Dharma-ending Age, with various evil factions, will promote precept-breaking monks, as if regarding them as the leaders of the assembly. Again, dreamed of a garment that was firm and wide, with eighteen people, each holding a small portion, pulling and tugging from all sides, but the garment still did not break. This signifies that disciples in the Dharma-ending Age will divide the Buddha's Right Dharma, forming eighteen schools. Although there are slight differences in their attachments, the true Dharma still exists, and by practicing according to it, all can attain liberation. Again, dreamed of many people gathering together, mutually attacking and conquering each other, with almost all dying. This signifies that disciples in the Dharma-ending Age, within the eighteen schools, each has its own followers, and because the schools' attachments are different, they mutually incite strife. These ten dreams only indicate omens, and are not as they appear. The Bodhisattva's mother dreaming of a white elephant is an auspicious omen, and not actually a white elephant. The amount of clothing in the 『bardo』 (intermediate state between death and rebirth) is like the 『bhava』 (state of existence), arising together with the body, due to the increase of shame. The 『bardo』 of the desire realm does not arise with clothing, because they are all habitually without shame. Only the bright white Bhikkhuni (female monastic), due to the power of her original vows, has natural clothing in every lifetime, constantly inseparable from her body, changing at any time, and even at the time of her final Parinirvana (complete Nirvana), she will also use this garment to wrap her corpse for cremation and burial. 『Bhava』 refers to residing before death, after the moment of existence. 『Bhava』 is the state of existence influenced by past karma, called 『Bhava』. This 『Bhava』 is before the 『dying state』, after the 『birth state』, and the aggregates in between are the substance of 『Bhava』. The so-called 『birth state』 refers to the aggregate of the first moment of birth. The so-called 『dying state』 refers to the aggregate of death in the last moment of life. The desire realm and the form realm.
具足四有。若無色界。唯闕中有。有餘三有。
從此第二。明眼等九門。論云。已辨形狀。余義當辨。頌曰。
同凈天眼見 業通疾具根 無對不可轉 食香非久住 倒心趣欲境 濕化染香處 天首上三橫 地獄頭歸下
釋曰。此有九門。同凈天眼見者。第一眼境門。謂中有身。唯兩眼境。一同類眼見。五趣中有。各見自類也。二凈天眼見。言凈天眼者。修得天眼。極清凈故。能見中有。生得天眼。則不能觀。以中有身極微細故。有餘師說。天中有眼。能見五趣。人中有眼。能見四趣。除天中有也。鬼中有眼。能見三趣。除人天也。傍生中有眼。能見二趣。除人天鬼也。地獄中有眼。唯見自類也 業通疾者。第二行速門。凌空自在。是謂通義。通由業得。名為業通。此通勢用速故名疾。中有獲得最疾業通。上至世尊。無能遮抑。以業勢力最強盛故 具根者。第三具根門 一切中有。皆具五根 無對者。第四無礙門。對謂對礙。中有凌空。金剛山等。所不能遮。故名無對。曾聞析破炎赤鐵團。見有生蟲故 不可轉者。第五不可轉門。謂五趣中有。不可轉也。人中有起。但往人趣。必不可令人中有沒。余中有起。天等亦然 食香者。第六所食門。中有以香為食。由食香故。名健達縛。若少
【現代漢語翻譯】 現代漢語譯本 具足四有（四種存在狀態）。如果缺少（原文未提供，此處無法翻譯），只有中陰（antarabhava，死亡和再生之間的過渡期）。還有其餘三種存在狀態。
從此第二部分，闡明眼等九門。論中說：『已經辨明了形狀，剩餘的意義應當辨明。』頌詞說：
『同類凈天眼能見，業力神通速度快，具足諸根。 無有阻礙不可轉，以香為食非久住。 顛倒之心趣向欲境，濕生化生染著香氣之處。 天道眾生頭朝上，三橫界眾生頭朝上，地獄眾生頭朝下。』
解釋：這裡有九個方面。『同類凈天眼能見』，第一是眼境門。意思是中陰身，只有兩種眼境能見。一是同類眼見，五趣（gati，眾生輪迴的五個道，即地獄、餓鬼、畜生、人、天）的中陰身，各自只能看見自己的同類。二是凈天眼見。所說的凈天眼，是修習而得的天眼，極其清凈，所以能夠看見中陰身。如果是生來就有的天眼，則不能看見，因為中陰身極其微細。有其他論師說，天道的中陰身之眼，能夠看見五趣。人道的中陰身之眼，能夠看見四趣，除了天道的中陰身。鬼道的中陰身之眼，能夠看見三趣，除了人道和天道。傍生道（畜生道）的中陰身之眼，能夠看見二趣，除了人道、天道和鬼道。地獄道的中陰身之眼，只能看見自己的同類。『業通疾者』，第二是行速門。凌空自在，這叫做通義（abhijna，神通）。神通由業力而得，叫做業通。這種神通的勢用速度很快，所以叫做疾。中陰身獲得最快的業通，上至世尊（釋迦牟尼佛），也沒有人能夠阻止，因為業力的勢力最強盛。『具根者』，第三是具根門。一切中陰身，都具足五根（眼、耳、鼻、舌、身）。『無對者』，第四是無礙門。對，指的是對礙。中陰身凌空飛行，金剛山等都不能阻礙，所以叫做無對。曾經聽說過剖開燒紅的鐵塊，看見裡面有蟲子。『不可轉者』，第五是不可轉門。指的是五趣的中陰身，是不可轉變的。人道的中陰身生起，只能前往人道。必定不可能令人道的中陰身消失，其餘中陰身生起，天道等也是這樣。『食香者』，第六是所食門。中陰身以香氣為食物。因為以香氣為食物，所以叫做健達縛（gandharva，尋香）。如果缺少...
【English Translation】 English version Endowed with the four bhava (states of existence). If there is no (original text not provided, cannot be translated here), only the antarabhava (intermediate state between death and rebirth) is missing. There are the remaining three bhava.
From this second part, the nine ayatanas (gates) such as the eye are explained. The treatise says: 'The form has already been distinguished, and the remaining meanings should be distinguished.' The verse says:
'Those of the same kind and pure heavenly eyes can see, karmic powers are swift, possessing all the faculties. Without obstruction, irreversible, feeding on scents, not dwelling for long. Averted minds go towards the realm of desire, moisture-born and transformation-born beings are attached to fragrant places. The heads of beings in the heavens face upwards, the heads of beings in the upper three realms face upwards, the heads of beings in hell face downwards.'
Explanation: Here there are nine aspects. 'Those of the same kind and pure heavenly eyes can see,' the first is the eye-object ayatana. It means that the antarabhava-body can only be seen by two kinds of eyes. One is seen by eyes of the same kind; the antarabhava-beings of the five gatis (realms of existence: hell, hungry ghosts, animals, humans, and gods) can only see their own kind. The second is seen by pure heavenly eyes. The so-called pure heavenly eye is a heavenly eye obtained through cultivation, which is extremely pure, so it can see the antarabhava-body. If it is a heavenly eye that is born with, then it cannot see it, because the antarabhava-body is extremely subtle. Some other teachers say that the eye of the antarabhava-being of the heavens can see the five gatis. The eye of the antarabhava-being of humans can see the four gatis, except for the antarabhava-being of the heavens. The eye of the antarabhava-being of ghosts can see the three gatis, except for humans and heavens. The eye of the antarabhava-being of animals can see the two gatis, except for humans, heavens, and ghosts. The eye of the antarabhava-being of hell can only see its own kind. 'Karmic powers are swift,' the second is the speed of movement ayatana. Freely moving in the air is called abhijnas (supernormal knowledges). Abhijnas are obtained through karma, and are called karmic abhijnas. The power of this abhijnas is very fast, so it is called swift. The antarabhava-being obtains the fastest karmic abhijnas, and even the World Honored One (Shakyamuni Buddha) cannot stop it, because the power of karma is the strongest. 'Possessing all the faculties,' the third is the faculty ayatana. All antarabhava-beings possess all five faculties (eye, ear, nose, tongue, body). 'Without obstruction,' the fourth is the unobstructed ayatana. 'Obstruction' refers to obstacles. The antarabhava-being flies in the air, and even Vajra mountains cannot obstruct it, so it is called unobstructed. It has been heard that when a red-hot iron ball is split open, insects can be seen inside. 'Irreversible,' the fifth is the irreversible ayatana. It refers to the antarabhava-beings of the five gatis, which are irreversible. When the antarabhava-being of humans arises, it can only go to the human realm. It is definitely impossible for the antarabhava-being of humans to disappear, and the same is true for the arising of other antarabhava-beings, such as those of the heavens. 'Feeding on scents,' the sixth is the food ayatana. The antarabhava-being takes scent as food. Because it takes scent as food, it is called gandharva (scent-eater). If there is a lack of...
福者。唯食惡香。若多福者。妙香為食 非久住者。第七住時門。婆娑師說。此住少時。一切中有。樂求生故。速往受生。必不久住。更有餘師說。極多七七日。尊者世友說。極至七日。法救大德說。時無定限。生緣未合。中有恒存。故輪王中有。要至人壽八萬歲時。方頓與果。以世尊說業力不思議故 倒心趣欲境濕化染香處者。第八結生門。倒心者。此明中有先起倒心。馳趣欲境。彼由業力所起眼根。雖住遠方。能見生處父母交會。而起倒心。若男中有。緣母起愛。生於欲心。若女中有。緣父起愛。生於欲想。翻此二緣。俱起瞋心。故施設論云。時健達縛。於二心中。隨一現行。謂愛或恚。彼由起此二種倒心。便謂己身與所愛合。所泄不凈。流至胎時。謂是己有。便生歡喜。此心生已。中有便沒。受生有身。若男處胎。依母右脅。向背蹲坐。若女處胎。依母左脅。向腹而住。若非男非女。住于母胎。隨所起貪。如應而住。必無中有非女非男。以中有身必具根故。然中有身。或男或女。后胎增長。方作不男女。如上所明。是胎卵生。余濕化生。今次當說。濕化染香處者。夫論受生。皆須起染。濕化無胎。依何起染。故說濕生染香故生。謂遠臭知生處香氣。便生愛染。往彼受生。業有勝劣。香有凈穢。若化生者。染處故
【現代漢語翻譯】 現代漢語譯本 『福者。唯食惡香。若多福者。妙香為食』：意思是說，有福報的眾生，只能以惡臭的香氣為食物；如果福報更大的眾生，則可以以美妙的香氣為食物。 『非久住者。第七住時門。婆娑師說。此住少時。一切中有。樂求生故。速往受生。必不久住。更有餘師說。極多七七日。尊者世友說。極至七日。法救大德說。時無定限。生緣未合。中有恒存。故輪王中有。要至人壽八萬歲時。方頓與果。以世尊說業力不思議故』：指的是不會長久停留的『中有』（Antarabhava，中陰身）的第七個階段。婆娑師（Vibhasa masters）說，這個階段很短暫，所有的『中有』都渴望投生，所以會迅速前往受生，因此不會停留太久。還有其他老師說，最多停留七個七天（四十九天）。尊者世友（Vasumitra）說，最多停留七天。法救大德（Dharmatrāta）說，時間沒有固定的限制，如果投生的因緣沒有聚合，『中有』就會一直存在。所以轉輪王的『中有』，要等到人的壽命達到八萬歲時，才能突然得到結果。這是因為世尊說過，業力的力量是不可思議的。 『倒心趣欲境濕化染香處者。第八結生門。倒心者。此明中有先起倒心。馳趣欲境。彼由業力所起眼根。雖住遠方。能見生處父母交會。而起倒心。若男中有。緣母起愛。生於欲心。若女中有。緣父起愛。生於欲想。翻此二緣。俱起瞋心。故施設論云。時健達縛。於二心中。隨一現行。謂愛或恚。彼由起此二種倒心。便謂己身與所愛合。所泄不凈。流至胎時。謂是己有。便生歡喜。此心生已。中有便沒。受生有身。若男處胎。依母右脅。向背蹲坐。若女處胎。依母左脅。向腹而住。若非男非女。住于母胎。隨所起貪。如應而住。必無中有非女非男。以中有身必具根故。然中有身。或男或女。后胎增長。方作不男女。如上所明。是胎卵生。余濕化生。今次當說。濕化染香處者。夫論受生。皆須起染。濕化無胎。依何起染。故說濕生染香故生。謂遠臭知生處香氣。便生愛染。往彼受生。業有勝劣。香有凈穢。若化生者。染處故』：指的是以顛倒之心趨向慾望境界，以及濕生和化生眾生貪染香氣的地方，這是第八個結生之門。『倒心』，說明『中有』首先生起顛倒之心，奔向慾望的境界。他們由於業力的作用而產生的眼根，即使身處遙遠的地方，也能看到將要投生之處的父母交合，從而生起顛倒之心。如果是男性的『中有』，會因為母親而生起愛意，產生慾望之心；如果是女性的『中有』，會因為父親而生起愛意，產生慾望之想。如果顛倒了這兩種因緣，就會生起嗔恨之心。所以《施設論》（Prajñapti-śāstra）中說，此時的『健達縛』（Gandharva，尋香，即中有），在愛或嗔這兩種心中，會有一種現行。他們因為生起這兩種顛倒之心，便認為自己與所愛的人結合在一起，所泄出的不凈之物，流入胎中時，認為是自己所有，便生起歡喜之心。這種心生起之後，『中有』便消失，開始受生，獲得身體。如果是男性投胎，會依靠母親的右脅，背向蹲坐；如果是女性投胎，會依靠母親的左脅，面向腹部而住。如果不是男性也不是女性，住在母親的胎中，會隨著所生起的貪愛，相應地安住。一定沒有非男非女的『中有』，因為『中有』之身必定具備根。然而，『中有』之身，可能是男性，也可能是女性，後來在胎中增長，才變成非男非女。以上所說，是胎生和卵生的情況。接下來要說的是濕生和化生的情況。『濕化染香處者』，凡是討論受生，都必須生起貪染。濕生和化生沒有胎，依靠什麼生起貪染呢？所以說濕生是由於貪染香氣而生，即遠遠地嗅到將要投生之處的香氣，便生起愛染，前往那裡受生。業力有殊勝和低劣之分，香氣有清凈和污穢之分。如果是化生，也是因為貪染處所的緣故。
【English Translation】 English version 'Those with merit only eat foul odors; those with great merit eat exquisite fragrances': This means that beings with merit can only feed on foul-smelling fragrances; if beings have even greater merit, they can feed on exquisite fragrances. 'Those who do not dwell long, the seventh stage of Antarabhava (intermediate state). The Vibhasa masters say that this stage is short; all Antarabhava beings, because they delight in seeking rebirth, quickly go to be reborn and therefore do not dwell long. Other teachers say that it lasts at most seven times seven days (forty-nine days). Venerable Vasumitra says that it lasts at most seven days. The great worthy Dharmatrāta says that there is no fixed time limit; if the conditions for rebirth have not yet come together, the Antarabhava remains. Therefore, the Antarabhava of a Chakravartin (wheel-turning king) must wait until human lifespan reaches eighty thousand years before it suddenly bears fruit, because the World-Honored One said that the power of karma is inconceivable': This refers to the seventh stage of the 'Antarabhava' (intermediate state) which does not last long. The Vibhasa masters say that this stage is very short, and all 'Antarabhavas' are eager to be reborn, so they will quickly go to be reborn, so they will not stay too long. Other teachers say that the maximum stay is seven times seven days (forty-nine days). Venerable Vasumitra says that the maximum stay is seven days. The great virtuous Dharmatrāta says that there is no fixed time limit. If the conditions for rebirth are not met, the 'Antarabhava' will always exist. Therefore, the 'Antarabhava' of the Chakravartin (wheel-turning king) must wait until the human lifespan reaches 80,000 years before it suddenly bears fruit. This is because the World Honored One said that the power of karma is inconceivable. 'Those with inverted minds rush towards the realm of desire, and the place where moisture-born and transformation-born beings are stained by fragrance is the eighth gate of rebirth. 'Inverted mind' means that the Antarabhava first arises with an inverted mind and rushes towards the realm of desire. Due to the power of karma, the eye-faculty that arises can see the union of the parents in the place of birth, even from a distant place, and thus arises an inverted mind. If it is a male Antarabhava, love arises for the mother, and a desire-mind arises. If it is a female Antarabhava, love arises for the father, and a desire-thought arises. Reversing these two conditions, anger arises in both. Therefore, the Prajñapti-śāstra says that at this time, the Gandharva (fragrance-seeker, i.e., the intermediate being) has one of two minds active, namely love or hatred. Because they give rise to these two kinds of inverted minds, they think that their own body is united with the one they love, and when the impure substance that is discharged flows into the womb, they think that it is their own, and thus joy arises. Once this mind arises, the Antarabhava disappears and begins to be reborn, obtaining a body. If a male is born in the womb, he leans on the mother's right side, squatting with his back turned. If a female is born in the womb, she leans on the mother's left side, facing the abdomen. If it is neither male nor female, they dwell in the mother's womb according to the greed that arises. There is definitely no Antarabhava that is neither male nor female, because the body of the Antarabhava must have roots. However, the body of the Antarabhava may be male or female, and later grows in the womb to become neither male nor female. The above is the case for womb-born and egg-born beings. Next, we will talk about moisture-born and transformation-born beings. 'The place where moisture-born and transformation-born beings are stained by fragrance', whenever rebirth is discussed, greed must arise. Moisture-born and transformation-born beings do not have a womb, so what do they rely on to generate greed? Therefore, it is said that moisture-born beings are born because of greed for fragrance, that is, they smell the fragrance of the place where they will be born from afar, and then generate love and go there to be reborn. Karma has superior and inferior distinctions, and fragrances have pure and impure distinctions. If it is a transformation-born being, it is also because of greed for the place.
生。謂遠觀知當所生處。便生愛染。往彼受生。業隨善惡。處有凈穢。于地獄趣。起倒心故。亦生愛染。謂彼中有。或見自身冷雨寒風之所逼切。見極熱地獄。情欣暖觸。投身於彼。或見自身熱風盛火之所逼害。見寒地獄。心欲清涼。投身於彼。先舊諸師。作如是說。由先見彼造惡業時己身伴類。馳往赴彼 天首上三橫地獄頭歸下者。第九行狀門。謂天中有。首正上升。如從坐起。人鬼傍生中有。行相還如人等。地獄中有。頭下足上。故有頌曰。顛墜于地獄。足上頭歸下。由譭謗諸仙樂寂修苦行。此上所論。據人中死還生人趣。若通余趣。行相不定。故婆娑云。若地獄死。還生地獄。不必頭下足上。若天中死。還生天中。不必首上足下。若地獄死。生於人趣。應首上升。若天中死。生於人趣。應頭歸下。
從此第三明入胎門。論云。前說倒心。入母胎藏。一切中有。皆定爾耶 不爾。經言入胎有四 其四者何。頌曰。
一于入正知 二三兼住出 四於一切位 及卵恒無知 前三種入胎 謂輪王二佛 業智俱勝故 如次四餘生
釋曰。此兩行頌。是第十一入胎門。一切入胎。不過四位。一于入正知者。一入胎位也。唯知入胎。不知住出。二三兼住出者。二兼住者。二入胎位也。謂知住胎
【現代漢語翻譯】 現代漢語譯本 生。意思是遠遠地看到自己將要出生的處所，便產生愛戀染著，前往那裡受生。業力隨著善惡而變化，所處的環境也有清凈和污穢之分。在地獄道中，由於顛倒之心，也會產生愛戀染著。這是說，地獄中的中陰身，或者看到自身被冷雨寒風逼迫，見到極熱地獄，心中欣求溫暖的觸感，便投身於那裡；或者看到自身被熱風盛火逼害，見到寒冷地獄，心中想要清涼，便投身於那裡。以前的老師們是這樣說的：由於先前見到那些造惡業時自己的同伴，便奔赴那裡。天道的中陰身，頭向上，三橫地獄的中陰身，頭向下。第九種行狀門，是說天道的中陰身，頭是正直向上升的，就像從座位上站起來一樣。人、鬼、傍生（動物）的中陰身，行相還和人等一樣。地獄的中陰身，頭向下，腳向上。所以有偈頌說：『顛倒墜入地獄，腳上頭歸下。』這是由於譭謗諸仙，不樂於寂靜，修行苦行。以上所論述的，是根據人道中死亡，還生於人道的情況。如果通於其他各道，行相就不一定了。所以《婆娑論》說：如果地獄中死亡，還生地獄，不一定頭向下腳向上；如果天道中死亡，還生天道，不一定頭向上腳向下；如果地獄中死亡，生於人道，應該是頭向上升；如果天道中死亡，生於人道，應該是頭向下。
從此第三部分說明入胎門。《論》中說：前面說的顛倒之心，進入母親的胎藏，一切中陰身，都是這樣嗎？不是的。《經》中說入胎有四種情況。這四種情況是什麼？偈頌說：
『一于入正知，二三兼住出，四於一切位，及卵恒無知。前三種入胎，謂輪王二佛，業智俱勝故，如次四餘生。』
解釋說：這兩行偈頌，是第十一入胎門。一切入胎，不超過四種情況。『一于入正知』，是指只知道入胎的情況。只知道入胎，不知道住胎和出胎。『二三兼住出』，是指兼知住胎的情況。
【English Translation】 English version 『Birth』 means to see from afar the place where one is about to be born, and then to generate love and attachment, going there to receive birth. Karma changes according to good and evil, and the environment is either pure or defiled. In the hell realms, due to a reversed mind, love and attachment also arise. This means that the intermediate being (antarabhava) in hell, either sees itself being oppressed by cold rain and wind, and upon seeing an extremely hot hell, its heart desires the sensation of warmth, and it throws itself there; or it sees itself being harmed by hot winds and raging fires, and upon seeing a cold hell, its heart desires coolness, and it throws itself there. Former teachers have said it this way: because they previously saw their companions when creating evil karma, they rush to that place. The intermediate being of the heavens has its head upward, while the intermediate being of the three horizontal hells has its head downward. The ninth type of conduct, the 'Gate of Forms', refers to the intermediate being of the heavens, whose head is upright and ascending, like rising from a seat. The intermediate beings of humans, ghosts, and animals have appearances similar to humans. The intermediate being of hell has its head downward and feet upward. Therefore, there is a verse that says: 'Falling upside down into hell, feet above and head below.' This is due to slandering the immortals, not delighting in tranquility, and practicing asceticism. The above discussion is based on the situation of dying in the human realm and being reborn in the human realm. If it applies to other realms, the appearances are not fixed. Therefore, the Vibhasa states: If one dies in hell and is reborn in hell, it is not necessarily head down and feet up; if one dies in the heavens and is reborn in the heavens, it is not necessarily head up and feet down; if one dies in hell and is born in the human realm, the head should be ascending; if one dies in the heavens and is born in the human realm, the head should be descending.
From here, the third part explains the 'Gate of Entering the Womb'. The Shastra says: 'The reversed mind mentioned earlier, entering the mother's womb, is this the case for all intermediate beings?' No, it is not. The Sutra says there are four types of entering the womb. What are these four types? The verse says:
『One knows only the entry, two know entry, dwelling, and exit, four are always without knowledge in all stages and in eggs. The first three types of entering the womb refer to Chakravartins (wheel-turning kings) and two Buddhas, because their karma and wisdom are superior; the fourth type applies to other beings accordingly.』
Explanation: These two lines of verse are the eleventh 'Gate of Entering the Womb'. All entries into the womb do not exceed four types. 'One knows only the entry' refers to knowing only the entry into the womb. They only know the entry into the womb, but do not know about dwelling in the womb or exiting the womb. 'Two know entry, dwelling, and exit' refers to knowing about dwelling in the womb as well.
。亦知入胎。三兼出者。三入胎位也。謂知出胎兼知住入。兼言為顯后帶前故。四於一切位者。第四入胎位也。入住出位。一切不知。及卵恒無知者。此前四位。唯說胎生。若卵生者。入胎等位。三時不知。名恒無知。恒無知同前胎生第四位故。頌言及也。問如何卵生。言入胎藏。答謂卵生者。先必入胎。從初名說。或可卵言據當名說。謂先入胎。后從卵生。說胎名卵。據當名說。如煮米時。即言煮飯。據當名也。前三種入胎謂輪王二佛者。約人以配也。第一入胎。謂轉輪王。于入胎時。無倒想解。正知入胎。不知住出。第二入胎。謂獨勝覺。于入胎位。正知入住。不知出位。第三入胎。謂無上覺。入住出位。皆能正知。言二佛者。獨覺大覺也。業智俱勝故者。釋前所以也。第一業勝。正知入胎。謂轉輪王。宿世曾修廣大福故。第二智勝。正知入住。謂獨勝覺。久習多聞勝思擇故。第三福智俱勝。謂無上覺。曠劫修行勝福智故。如次四餘生者。如次兩字。配上業智俱勝。是輪王二佛也。四餘生者。四謂第四入胎。即入住出位。皆不正知。除前三種。余胎卵生。福智俱劣。皆是第四入胎位攝。
從此大文第二遮外道難。是數論勝論外道難也。論云。此中外道執我者言。若許有情轉趣余世。即我所執有我義成。今為
遮彼。頌曰。
無我唯諸蘊 煩惱業所為 由中有相續 入胎如燈焰 如引次第增 相續由惑業 更趣于余世 故有輪無初
釋曰。前一行。明無我。但有由惑業。相續入胎也。后一行。明生死輪轉。無我唯諸蘊者。無我者。正遮外道。謂外道執我。臨命終時。能捨此蘊。于受生時。能續余蘊。若無有我。誰能蘊續。故有我也。為破此執。故言無我。故論云。內用士夫。此定非有。如色眼等不可得故(注曰)解云。外道執我。名為士夫。如士夫用也。故論主破言。此定非有如色等五境。是現量知。眼等五根。是比量知。汝今執我。非如色眼等現比量知。故不可得也。世尊亦言。有業有異熟。作者不可得。謂能捨此蘊。及能續余蘊。唯除法假(注曰)解云。作者我之異名也。眾生生死。由業異熟。非由作者實我也。法假謂何(問也)依此有故。彼有。依此生故彼生。廣說緣起(注曰)已上論文。解云。依此無明等有故。彼行等得有。彼無明等生故。彼行等得生。十二緣起假立於我。名為法假也 唯諸蘊者。正立義也。唯有五蘊。更無實我。於此蘊上。假立為我。是正道理。非所遮遣。煩惱業所為由中有相續者。釋難也。既無實我。應許諸蘊即能從此轉趣余世。中有入胎。為遮此難。故有斯頌。
【現代漢語翻譯】 現代漢語譯本： 遮彼。頌曰： 『無我唯諸蘊，煩惱業所為，由中有相續，入胎如燈焰，如引次第增，相續由惑業，更趣于余世，故有輪無初。』 釋曰：前一行，闡明無我，只有由煩惱和業力相續入胎。后一行，闡明生死輪迴，沒有初始。 『無我唯諸蘊』，『無我』是爲了駁斥外道。外道執著于『我』，認為臨終時，『我』能捨棄此蘊，在受生時，能延續其他蘊。如果沒有『我』，誰能使蘊相續？所以一定有『我』存在。爲了破除這種執著，所以說『無我』。故論云：『內用士夫，此定非有，如色眼等不可得故。』（注曰）解釋說：外道執著的『我』，名為士夫，如同士夫的作用。所以論主駁斥說：『此定非有，如同色等五境，是現量可知；眼等五根，是比量可知。你現在執著的『我』，不像色眼等可以通過現量和比量得知，所以是不可得的。』世尊也說：『有業有異熟，作者不可得。』意思是能捨棄此蘊，以及能延續其他蘊的『作者』是不可得的，只有法假。（注曰）解釋說：『作者』是『我』的別名。眾生的生死，是由業和異熟造成的，不是由真實的『我』造成的。『法假』是什麼呢？（問）『依此有故，彼有；依此生故，彼生。』廣泛地闡述了緣起。（注曰）以上是論文。解釋說：『依此無明等有，所以彼行等才能有；彼無明等生，所以彼行等才能生。』十二緣起假立於『我』，名為法假。 『唯諸蘊』，這是正立義。只有五蘊，更沒有真實的『我』。在這五蘊之上，假立為『我』，這是正確的道理，不是所要遮遣的。 『煩惱業所為由中有相續』，這是爲了解釋疑問。既然沒有真實的『我』，就應該允許諸蘊能夠從此世轉趣來世，中有入胎。爲了遮止這種疑問，所以有這個偈頌。
【English Translation】 English version: Shē bǐ. Gāthā says: 'No self, only aggregates, caused by afflictions and karma, continued by the intermediate state, entering the womb like a lamp flame, increasing sequentially like drawing, continued by delusion and karma, further going to other lives, therefore the wheel has no beginning.' Explanation: The first line clarifies no self, only the continuation into the womb caused by afflictions and karma. The second line clarifies the cycle of birth and death, without a beginning. 'No self, only aggregates,' 'No self' is to refute the heretics. The heretics are attached to 'self,' believing that at the end of life, 'self' can abandon this aggregate and, at the time of rebirth, can continue other aggregates. If there is no 'self,' who can continue the aggregates? Therefore, there must be a 'self.' To break this attachment, it is said 'no self.' Therefore, the treatise says: 'The inner user, the purusha, certainly does not exist, as the objects of sense such as form and eye are unobtainable.' (Note) Explanation: The 'self' to which the heretics are attached is called purusha, like the function of a purusha. Therefore, the treatise master refutes, saying: 'This certainly does not exist, like the five objects of sense such as form, which are known by direct perception; the five roots such as the eye, which are known by inference. The 'self' to which you are now attached cannot be known by direct perception or inference like form and eye, so it is unobtainable.' The World-Honored One also said: 'There is karma, there is its result, but the maker is unobtainable.' Meaning the 'maker' who can abandon this aggregate and continue other aggregates is unobtainable, only a nominal designation. (Note) Explanation: 'Maker' is another name for 'self.' The birth and death of sentient beings are caused by karma and its result, not by a real 'self.' What is a nominal designation? (Question) 'Because this exists, that exists; because this arises, that arises.' Broadly explaining dependent origination. (Note) The above is from the treatise. Explanation: 'Because this ignorance and so on exist, therefore that action and so on can exist; because this ignorance and so on arise, therefore that action and so on can arise.' The twelve links of dependent origination are nominally designated as 'self,' called a nominal designation. 'Only aggregates,' this is establishing the meaning. There are only the five aggregates, and no real 'self.' Upon these five aggregates, 'self' is nominally designated, which is the correct principle, not what is to be refuted. 'Caused by afflictions and karma, continued by the intermediate state,' this is to explain the doubt. Since there is no real 'self,' it should be allowed that the aggregates can go from this life to the next, entering the womb through the intermediate state. To stop this doubt, there is this verse.
蘊剎那滅。不可從此轉趣余世。但由數習煩惱業力。令中有蘊相續入胎。入胎如燈焰如引次第增者。正明相續也。譬如燈焰雖剎那滅。而能相續轉趣余世。諸蘊亦然。名轉無失。故雖無我。但由惑業以為因故。諸蘊相續入胎義成。如業所引。令胎中蘊次第轉增。次第增者。謂從羯羅藍。乃至缽羅奢佉。名次第轉增也。相續由惑業更趣于余世者。明三有輪轉也。謂次第增。乃至命終現蘊相續。于現在世。復起惑業。以此為因。更趣于余世。故有輪無初者。明無始也。如是惑業。為因故生。生復為因。起于惑業。從此惑業。更復有生。故知有輪旋環無始 又論文明次第增義。引經頌曰。
最初羯剌藍(此云凝滑亦云和合) 次生頞部曇(此云皰) 從此生閉尸(此云血肉也) 閉尸生健南(此云堅肉) 次缽羅奢佉(此云支節) 后發毛爪等 及色根形相 漸次而轉增(發毛等。總是第五位。此上是胎內五位也)。
從此大文第八。明十二緣起。第一廣明十二緣起。第二略攝喻顯。就第一廣明十二緣起中。一總辨。二別明。就總辨中。又分六段。一總判支位。二別顯體性。三明本說意。四以略攝廣。五遣通疑難。六會釋經文。且初第一總判支位者。論云。如是蘊相續說三生為位。頌曰。
如是諸緣起
【現代漢語翻譯】 現代漢語譯本：蘊（skandha，五蘊）剎那間生滅，不可能直接從此世轉移到另一世。但是，由於長期的煩惱和業力的習性，導致中有蘊（antarabhava-skandha，中陰身的五蘊）相續不斷地進入胎中。入胎就像燈焰一樣，如引線般次第增長，這正是說明相續不斷。譬如燈焰雖然剎那間熄滅，卻能相續不斷地轉移到另一處。諸蘊也是如此，名為轉移而沒有斷滅。所以，即使沒有『我』（ātman，神我），但由於迷惑和業力作為原因，諸蘊相續不斷地進入胎中的道理才能成立。如同業力所牽引，使胎中的蘊次第增長。次第增長是指從羯羅藍（kalala，凝滑）開始，直到缽羅奢佉（prasakha，支節），這被稱為次第增長。相續不斷地由於迷惑和業力而趨向于另一世，說明了三有（travidhātu，欲界、色界、無色界）的輪轉。所謂次第增長，乃至命終時現蘊相續于現在世，又生起迷惑和業力，以此為因，更趨向于另一世，所以說有輪沒有開始，說明了無始。像這樣，迷惑和業力作為原因而產生，產生又作為原因，生起迷惑和業力，從此迷惑和業力，又產生新的生命，所以知道有輪循環往復沒有開始。此外，論文中說明次第增長的意義，引用經文偈頌說： 『最初是羯剌藍（kalala，此云凝滑，也叫和合），其次是頞部曇（arbuda，此云皰），從此生閉尸（pesi，此云血肉），閉尸生健南（ghana，此云堅肉），其次是缽羅奢佉（prasakha，此云支節），之後是發毛爪等，以及色根形相，逐漸地次第增長（發毛等，總是第五位，這以上是胎內的五個階段）。』 從此大文第八，闡明十二緣起（dvadasanga-pratityasamutpada）。第一部分廣泛闡明十二緣起，第二部分簡略地用比喻來顯示。在第一部分廣泛闡明十二緣起中，分為兩個部分：一是總的辨析，二是分別闡明。在總的辨析中，又分為六個段落：一是總的判斷支位，二是分別顯示體性，三是闡明本來的說法意圖，四是用簡略的來概括廣泛的，五是消除普遍的疑問，六是會合解釋經文。首先是第一部分，總的判斷支位。論中說：像這樣蘊相續的說法，以三生作為位置。偈頌說： 『像這樣諸緣起』
【English Translation】 English version: The skandhas (aggregates) perish in an instant, and it is impossible to transfer directly from this life to another. However, due to the long-standing habits of afflictions and karma, the antarabhava-skandhas (aggregates of the intermediate state) continuously enter the womb. Entering the womb is like a lamp flame, increasing gradually like a wick, which precisely illustrates continuity. For example, although a lamp flame extinguishes in an instant, it can continuously transfer to another place. The skandhas are also like this, called transferring without cessation. Therefore, even though there is no 'ātman' (self), the principle of the skandhas continuously entering the womb can be established because of delusion and karma as the cause. Just as karma leads, it causes the skandhas in the womb to increase gradually. Gradual increase refers to starting from kalala (凝滑, coagulation), up to prasakha (支節, limbs), which is called gradual increase. Continuously tending towards another life due to delusion and karma illustrates the cycle of the three realms (travidhātu, desire realm, form realm, formless realm). The so-called gradual increase, up to the manifestation of the skandhas at the time of death in the present life, again gives rise to delusion and karma, and based on this as the cause, tends towards another life. Therefore, it is said that the wheel of existence has no beginning, illustrating beginninglessness. Like this, delusion and karma arise as the cause, and arising again becomes the cause, giving rise to delusion and karma. From this delusion and karma, new life arises again, so it is known that the wheel of existence cycles without beginning. Furthermore, the treatise explains the meaning of gradual increase, quoting a verse from the sutra: 『Initially, there is kalala (羯剌藍, called coagulation, also called combination), then arbuda (頞部曇, called a blister), from this arises pesi (閉尸, called flesh and blood), pesi gives rise to ghana (健南, called solid flesh), then prasakha (鉢羅奢佉, called limbs), after that hair, nails, etc., as well as the form of the sense organs, gradually increase in sequence (hair, etc., are always the fifth stage; the above are the five stages within the womb).』 From this, the eighth major section elucidates the twelve links of dependent origination (dvadasanga-pratityasamutpada). The first part extensively elucidates the twelve links of dependent origination, and the second part briefly illustrates them with metaphors. In the first part, which extensively elucidates the twelve links of dependent origination, it is divided into two parts: one is a general analysis, and the other is a separate elucidation. In the general analysis, it is further divided into six sections: one is a general judgment of the positions of the links, two is a separate display of the essence, three is an explanation of the original intention of the teaching, four is using the concise to summarize the extensive, five is eliminating common doubts, and six is harmonizing and interpreting the sutra text. First is the first part, the general judgment of the positions of the links. The treatise says: The statement of the continuous skandhas in this way takes three lives as the position. The verse says: 『Like this, all dependent origination』
十二支三際 前後際各二 中八據圓滿
釋曰。前兩句標名列數。下兩句依世立支。十二支者。一無明。二行。三識。四名色。五六處。六觸。七受。八愛。九取。十有。十一生。十二老死。言三際者。一前際。即是過去。二后際。即是未來也。三中際。謂現在世也。前後際各二者。謂前後際各立二支。無明行在前際。生老死在後際。中八據圓滿者。此明中際立八支也。除前後際所餘八支在現在世。據圓滿者。中際八支非諸有情皆悉具有。今言八者。據圓滿說。歷八支位。名為圓滿。若中夭者。不具八支。有歷二支等。謂胎內死等也。又此八支。據欲界說。非色無色。謂色界中。無名色支。以彼化生。諸根頓具故。若無色界無名色及六處支。以無色故 故大緣起經說具有故。彼說。佛告阿難。識若不入胎。名色得廣大增長不。不也。世尊乃至廣說。解云。此經既云。入胎方有名色等增長。明知八支據欲界說。以色界不入胎故。有時但說二分緣起。一前際攝。二后際攝。謂無明乃至受支。此七支前際攝。若愛乃至老死。此五支后際攝。前後因果。二分攝故。前因果者。謂無明行為因。識等五為果也。后因果者。謂愛取有為因。生老死為果。此約因果。分為二際。
從此第二。別顯體性。論云。無明等
【現代漢語翻譯】 現代漢語譯本： 十二支三際 前後際各有二支，中間八支據圓滿而立。
解釋：前面兩句標明名稱和列出數量。後面兩句依據世間安立諸支。十二支指的是：一、無明（avidyā，對事物真相的無知）。二、行（saṃskāra，由無明產生的行為）。三、識（vijñāna，意識）。四、名色（nāmarūpa，精神和物質）。五、六處（ṣaḍāyatana，六種感官）。六、觸（sparśa，感官與對像接觸）。七、受（vedanā，感受）。八、愛（tṛṣṇā，渴愛）。九、取（upādāna，執取）。十、有（bhava，存在）。十一、生（jāti，出生）。十二、老死（jarā-maraṇa，衰老和死亡）。 所說的三際指的是：一、前際，也就是過去。二、后際，也就是未來。三、中際，指的是現在世。前後際各有二支，指的是前後際各自安立兩支。無明和行在前際，生和老死在後際。中間八支據圓滿而立，這說明中際安立八支。除去前後際所餘下的八支在現在世。據圓滿而立的意思是，中際的八支並非所有有情都完全具有。現在說八支，是根據圓滿的情況來說的，經歷八支的階段，稱為圓滿。如果中途夭折，就不具備八支，有的只經歷兩支等等，比如胎內死亡等情況。另外，這八支是根據欲界來說的，不包括色界和無色界。因為色界和無色界中，沒有名色支，因為他們是化生，諸根瞬間具足。如果沒有，就沒有名色和六處支，因為沒有色身。所以《大緣起經》說具有，其中說，佛告訴阿難，如果識不入胎，名色能夠廣大增長嗎？不能，世尊，乃至廣說。解釋說，這部經既然說，入胎后名色等才能增長，明確知道八支是根據欲界來說的，因為不入胎。有時只說二分緣起，一類是前際所攝，一類是后際所攝。無明乃至受支，這七支屬於前際所攝。如果愛乃至老死，這五支屬於后際所攝。前後因果，分為二際。前因果指的是，無明和行為因，識等五為果。后因果指的是，愛取有為因，生老死為果。這是根據因果，分為二際。
從此第二，分別顯示體性。論中說，無明等
【English Translation】 English version: The Twelve Nidānas and Three Times Each of the past and future times has two nidānas; the eight in the middle are based on completeness.
Explanation: The first two lines state the names and list the numbers. The following two lines establish the nidānas based on the world. The twelve nidānas are: 1. Avidyā (ignorance, lack of knowledge of the true nature of things). 2. Saṃskāra (formations, actions arising from ignorance). 3. Vijñāna (consciousness). 4. Nāmarūpa (name and form, mind and matter). 5. Ṣaḍāyatana (six sense bases). 6. Sparśa (contact, sensory impression). 7. Vedanā (feeling). 8. Tṛṣṇā (craving). 9. Upādāna (grasping). 10. Bhava (becoming, existence). 11. Jāti (birth). 12. Jarā-maraṇa (old age and death). The three times refer to: 1. The past, which is the past. 2. The future, which is the future. 3. The present, which is the present life. Each of the past and future times has two nidānas, meaning that two nidānas are established in each of the past and future times. Avidyā and saṃskāra are in the past; jāti and jarā-maraṇa are in the future. The eight in the middle are based on completeness, which means that eight nidānas are established in the present. The remaining eight nidānas, excluding those in the past and future, are in the present life. 'Based on completeness' means that not all sentient beings fully possess the eight nidānas in the middle. The mention of eight here is based on the complete case, going through the stages of the eight nidānas is called complete. If one dies prematurely, they do not possess all eight nidānas, some only experience two nidānas, such as dying in the womb. Furthermore, these eight nidānas are based on the desire realm, excluding the form and formless realms. Because in the form and formless realms, there is no nāmarūpa nidāna, as they are born through transformation, and their faculties are instantly complete. If there is no **, there are no nāmarūpa and ṣaḍāyatana nidānas, because there is no physical body. Therefore, the Mahāpratītyasamutpāda Sūtra says that they possess them, in which it says, the Buddha told Ānanda, if consciousness does not enter the womb, can nāmarūpa grow extensively? No, World Honored One, and so on. The explanation says, since this sūtra says that nāmarūpa and others can only grow after entering the womb, it is clear that the eight nidānas are based on the desire realm, because ** does not enter the womb. Sometimes only two divisions of dependent origination are spoken of, one is included in the past, and the other is included in the future. Avidyā up to vedanā, these seven nidānas are included in the past. If tṛṣṇā up to jarā-maraṇa, these five nidānas are included in the future. The cause and effect of the past and future are divided into two times. The cause and effect of the past refers to avidyā and saṃskāra as the cause, and vijñāna and the five others as the effect. The cause and effect of the future refers to tṛṣṇā, upādāna, and bhava as the cause, and jāti and jarā-maraṇa as the effect. This is based on cause and effect, divided into two times.
From this second part, the specific nature is revealed. The treatise says, avidyā etc.
支。何法為體。頌曰。
宿惑位無明 宿諸業名行 識正結生蘊 六處前名色 從生眼等根 三和前六處 於三受因異 未了知名觸 在淫愛前受 貪資具淫愛 為得諸境界 遍馳求名取 有謂正能造 牽當有果業 結當有名生 至當受老死
釋曰。宿惑位無明者。謂過去生。起煩惱時。名宿惑位。此位五蘊。至今果熟。總名無明。既是五蘊。獨標無明者。論云。彼與無明。俱時行故。由無明力。彼現行故。如說王行。非無導從。王但勝故。總謂王行(解云。彼者彼宿惑位。五蘊也)。宿諸業名行者。謂宿生中。起諸業位。此位五蘊。總名為業。業名為行。造作義故。此十二支。皆有位字。故初句位言流至生老死 識正結生蘊者。若於母胎等。正結生時一剎那位五蘊名識。受生識強。故別標識 六處前名色者。從結生后。六處生前。中間諸位。所有五蘊。總稱名色。中間諸位者。即是胎中。從羯羅藍。至缽羅奢佉。五位也。論云。此中應說四處生前。而言六者。據滿立故(四處除身意也)從生眼等根三和前六處者。此是缽羅奢佉。此位通多念也。從名色后三和已前生眼等根。此位五蘊。說名六處。六處創圓。根相顯故。但標六處。於三受因異未了知名觸者。三受因者。謂三
【現代漢語翻譯】 現代漢語譯本 支。何法為體。頌曰：
宿惑位無明（過去的迷惑狀態稱為無明） 宿諸業名行（過去所造的業稱為行） 識正結生蘊（意識正確地與五蘊結合而產生生命） 六處前名色（六根產生之前稱為名色） 從生眼等根（從產生眼等六根） 三和前六處（在根、境、識三者和合之前稱為六處） 於三受因異（對於三種感受的起因不同） 未了知名觸（未能明瞭時稱為觸） 在淫愛前受（在對淫慾的愛之前稱為受） 貪資具淫愛（貪求資財和淫慾稱為愛） 為得諸境界（爲了獲得各種境界） 遍馳求名取（四處奔波尋求稱為取） 有謂正能造（有，指業力，正是能夠造作） 牽當有果業（牽引未來果報的業） 結當有名生（導致未來產生名色） 至當受老死（最終承受衰老和死亡）
釋曰。宿惑位無明者。謂過去生。起煩惱時。名宿惑位。此位五蘊。至今果熟。總名無明。既是五蘊。獨標無明者。論云。彼與無明。俱時行故。由無明力。彼現行故。如說王行。非無導從。王但勝故。總謂王行(解云。彼者彼宿惑位。五蘊也)。宿諸業名行者。謂宿生中。起諸業位。此位五蘊。總名為業。業名為行。造作義故。此十二支。皆有位字。故初句位言流至生老死 識正結生蘊者。若於母胎等。正結生時一剎那位五蘊名識。受生識強。故別標識 六處前名色者。從結生后。六處生前。中間諸位。所有五蘊。總稱名色。中間諸位者。即是胎中。從羯羅藍（kalala，受精卵）至缽羅奢佉（ghana，肉芽）。五位也。論云。此中應說四處生前。而言六者。據滿立故(四處除身意也)從生眼等根三和前六處者。此是缽羅奢佉。此位通多念也。從名色后三和已前生眼等根。此位五蘊。說名六處。六處創圓。根相顯故。但標六處。於三受因異未了知名觸者。三受因者。謂三 解釋：過去的迷惑狀態稱為無明，指的是過去生中，產生煩惱的時候，稱為過去的迷惑狀態。這個狀態的五蘊，直到今天果報成熟，總稱為無明。既然是五蘊，單獨標出無明，是因為論中說，它與無明同時執行，由於無明的力量，它才顯現。如同說國王出行，並非沒有引導和隨從，只是因為國王最為重要，所以總稱為國王出行（解釋說，『它』指的是過去的迷惑狀態的五蘊）。過去所造的業稱為行，指的是過去生中，產生各種業的時候，這個狀態的五蘊，總稱為業，業稱為行，是造作的意思。這十二支，都有『位』字，所以第一句的『位』字一直延續到生老死。意識正確地與五蘊結合而產生生命，指的是在母胎等處，正確地結合產生生命時，那一剎那的五蘊稱為識。因為受生時的識最為強烈，所以特別標示出來。六根產生之前稱為名色，指的是從結合產生生命之後，六根產生之前，中間的各個階段，所有的五蘊，總稱為名色。中間的各個階段，指的是在胎中，從羯羅藍（kalala，受精卵）到缽羅奢佉（ghana，肉芽）這五個階段。論中說，這裡應該說四處產生之前，而說六處，是因為按照完滿的情況來說（四處是除去身和意）。從產生眼等六根到根、境、識三者和合之前稱為六處，指的是缽羅奢佉（ghana，肉芽）這個階段，這個階段貫通多個念頭。從名色之後，根、境、識三者和合之前，產生眼等六根，這個階段的五蘊，稱為六處。六處剛剛形成，根的相狀顯現，所以只標示六處。對於三種感受的起因不同，未能明瞭時稱為觸，三種感受的起因，指的是三種。
【English Translation】 English version Verse: What Dharma is its essence?
Past delusion is called 'Avidya' (ignorance) Past actions are called 'Samskara' (formation) 'Vijnana' (consciousness) rightly connects to the 'Skandha' (aggregate) of rebirth 'Namarupa' (name and form) precedes the six 'Ayatana' (sense bases) From the arising of eyes and other roots Before the three harmonies, there are six 'Ayatana' Due to differences in the causes of the three 'Vedana' (feelings) Not understanding is called 'Sparsha' (contact) Before lustful love is 'Vedana' Greed for resources is lustful love To obtain all realms Everywhere running and seeking is called 'Upadana' (grasping) 'Bhava' (becoming) is said to be able to create Leading to the karma of future existence Connecting to future 'Namarupa' (name and form) Leading to experiencing old age and death
Explanation: 'Past delusion is called Avidya' means in past lives, when afflictions arise, it is called the state of past delusion. The five Skandhas (aggregates) in this state, until the fruit ripens today, are collectively called Avidya (ignorance). Since it is the five Skandhas, why single out Avidya? The treatise says, 'It and Avidya operate simultaneously, because of the power of Avidya, it manifests.' It is like saying the king is traveling, not without guides and followers, but because the king is the most important, it is generally called the king's travel (the explanation says, 'it' refers to the five Skandhas in the state of past delusion). 'Past actions are called Samskara' means in past lives, when various actions arise, the five Skandhas in this state are collectively called Karma (action). Karma is called Samskara, meaning 'to create.' These twelve Nidanas (links), all have the word 'state,' so the word 'state' in the first sentence flows to birth, old age, and death. 'Vijnana rightly connects to the Skandha of rebirth' means when rightly connecting to rebirth in the mother's womb, etc., the five Skandhas in that moment are called Vijnana (consciousness). Because the consciousness at the time of rebirth is strong, it is specially marked. 'Namarupa precedes the six Ayatana' means from after connecting to rebirth to before the arising of the six Ayatana (sense bases), all the five Skandhas in the intermediate stages are collectively called Namarupa (name and form). The intermediate stages are the five stages in the womb, from Kalala (受精卵, fertilized egg) to Ghana (肉芽, fleshy bud). The treatise says, 'Here it should be said before the arising of the four Ayatana, but it is said six because it is based on the complete establishment' (the four Ayatana exclude body and mind). 'From the arising of eyes and other roots to before the three harmonies, there are six Ayatana' refers to the Ghana stage, which encompasses many thoughts. From after Namarupa to before the three harmonies, the five Skandhas in the stage of arising eyes and other roots are called six Ayatana. The six Ayatana are newly formed, and the characteristics of the roots are evident, so only the six Ayatana are marked. 'Due to differences in the causes of the three Vedana, not understanding is called Sparsha' means the causes of the three Vedana are the three.
受境。境名為因。能生受也。謂出胎后。三兩歲來。根境識三能有對觸。此位五蘊。總名為觸。觸相顯故。故標觸名。於三受境。未能了知。故未名受。在淫愛前受者。謂五六歲已去。十四十五已來。已了三受因差別之相。未起淫貪。此位五蘊總名為受。受用勝故。故別標受名。貪資具淫愛者。十五已去。貪妙資具。淫愛現行。未廣追求。此位五蘊總名為愛。愛用勝故。別標愛名。為得諸境界遍馳求名取者。取謂貪也。年既長大。貪五欲境。四方馳求。不憚勞倦。此位五蘊總名為取。以取勝故。標以取名。愛取別者。初起名愛。相續轉盛。別立取名。相續取境。轉堅猛故 有謂正能造牽當有果業者。因馳求故。積集能牽當有果業。此位五蘊總名為有。業名為有。有當果故。以業勝故。標以有名 結當有名生者。從此捨命。正結當有。此位五蘊總立生名。當來生支。即如今識。當來生顯。立以生名。現在識強。當體受稱。至當受老死者。于當來世。受生已后。有名色支。次生六處支。次生觸支。次生受支。此之四位所有五蘊。總名老死。如是老死。即如今世名色六處觸受四支。從生支后老死相顯。標老死名 論云。又緣起支差別有四。一者剎那。二者連縛。三者分位。四者遠續。云何剎那。謂剎那頃。由貪行殺。具十二
【現代漢語翻譯】 現代漢語譯本 『受』(Vedana)的境界。境界名為『因』(Hetu)，因為它能產生『受』。這是指出胎后，兩三歲左右，根、境、識三者能夠相互作用產生接觸(Sparsha)。這個階段的五蘊(Panca-skandha)總稱為『觸』(Sparsha)。因為『觸』的相狀明顯，所以特別標明為『觸』。對於三種感受的境界，還不能完全瞭解，所以不稱為『受』。 在產生淫愛之前的『受』，指的是五六歲到十四五歲之間，已經瞭解了三種感受的因和差別之相，但還沒有產生淫慾貪愛。這個階段的五蘊總稱為『受』，因為感受的作用突出，所以特別標明為『受』。 貪圖資具和淫愛，指的是十五歲以後，貪圖美好的資具，淫愛開始顯現，但還沒有廣泛地追求。這個階段的五蘊總稱為『愛』(Trsna)。因為『愛』的作用突出，所以特別標明為『愛』。 爲了獲得各種境界而四處奔波追求，稱為『取』(Upadana)。『取』就是貪。年紀大了以後，貪圖五欲的境界，四處奔波追求，不害怕勞累。這個階段的五蘊總稱為『取』。因為『取』的作用突出，所以標明為『取』。 『愛』和『取』的區別在於，最初產生時稱為『愛』，相續不斷地增長和強烈，就另外立名為『取』。因為相續不斷地獲取境界，變得更加堅定和強烈。 『有』(Bhava)指的是真正能夠造作牽引未來果報的業。因為四處奔波追求，積累了能夠牽引未來果報的業。這個階段的五蘊總稱為『有』。業被稱為『有』，因為它有未來的果報。因為業的作用突出，所以標明為『有』。 結生未來果報的『生』(Jati)，指的是從此捨棄生命，正式結生未來。這個階段的五蘊總稱為『生』。未來的『生』支，就是現在的識。未來的『生』顯現，就立名為『生』。現在的識強烈，就以它的本體來稱呼。到未來感受老死，指的是在未來世，受生以後，有名色(Nama-rupa)支，接著產生六處(Sadayatana)支，接著產生觸支，接著產生受支。這四個階段的所有五蘊，總稱為『老死』(Jara-marana)。這樣的老死，就是現在世的名色、六處、觸、受四個支。從『生』支以後，老死的相狀顯現，就標明為『老死』。 論中說，緣起支的差別有四種：一是剎那(Ksana)，二是連縛(Sambandha)，三是分位(Avastha)，四是遠續(Prabandha)。什麼是剎那？指的是在剎那之間，由於貪心而殺生，就具備了十二支。
【English Translation】 English version The realm of 『Vedana』 (feeling). The realm is called 『Hetu』 (cause), because it can generate 『Vedana』. This refers to after birth, around two or three years old, when the three—roots, objects, and consciousness—are able to interact and produce contact (Sparsha). The five aggregates (Panca-skandha) at this stage are collectively called 『Sparsha』 (contact). Because the characteristic of 『Sparsha』 is evident, it is specifically labeled as 『Sparsha』. Regarding the realms of the three types of feelings, there is not yet complete understanding, so it is not called 『Vedana』. 『Vedana』 before the arising of lust and love refers to the period from five or six years old to fourteen or fifteen years old, when the causes and differences of the three types of feelings have been understood, but lustful desire and love have not yet arisen. The five aggregates at this stage are collectively called 『Vedana』, because the function of feeling is prominent, so it is specifically labeled as 『Vedana』. Craving for resources and lustful love refers to after fifteen years old, when craving for wonderful resources and lustful love begin to manifest, but there is not yet extensive pursuit. The five aggregates at this stage are collectively called 『Trsna』 (craving). Because the function of 『Trsna』 is prominent, it is specifically labeled as 『Trsna』. Running around and pursuing to obtain various realms is called 『Upadana』 (grasping). 『Upadana』 is craving. After becoming older, craving for the realms of the five desires, running around and pursuing in all directions, not fearing hardship. The five aggregates at this stage are collectively called 『Upadana』. Because the function of 『Upadana』 is prominent, it is labeled as 『Upadana』. The difference between 『Trsna』 and 『Upadana』 is that when it initially arises, it is called 『Trsna』; when it continuously increases and becomes strong, it is separately named 『Upadana』. Because continuously grasping at realms becomes more firm and intense. 『Bhava』 (becoming) refers to truly being able to create karma that pulls towards future fruition. Because of running around and pursuing, karma that can pull towards future fruition is accumulated. The five aggregates at this stage are collectively called 『Bhava』. Karma is called 『Bhava』 because it has future fruition. Because the function of karma is prominent, it is labeled as 『Bhava』. 『Jati』 (birth), which connects to future fruition, refers to abandoning life from here and formally connecting to future birth. The five aggregates at this stage are collectively called 『Jati』. The future 『Jati』 limb is the present consciousness. The future manifestation of 『Jati』 is labeled as 『Jati』. The present consciousness is strong, so it is called by its essence. Reaching the experience of old age and death in the future refers to, in the future life, after being born, there is the Nama-rupa (name and form) limb, then the Sadayatana (six sense bases) limb arises, then the Sparsha (contact) limb arises, then the Vedana (feeling) limb arises. All the five aggregates in these four stages are collectively called 『Jara-marana』 (old age and death). Such old age and death are the present life』s Nama-rupa, Sadayatana, Sparsha, and Vedana four limbs. After the 『Jati』 limb, the characteristics of old age and death manifest, so it is labeled as 『Jara-marana』. The treatise says that there are four differences in the limbs of dependent origination: first, Ksana (moment); second, Sambandha (connection); third, Avastha (state); fourth, Prabandha (continuity). What is Ksana? It refers to, in an instant, killing due to greed, thus possessing the twelve limbs.
支。癡謂無明。思即是行(通大地思貪必有也)。于諸境事了別名識(貪起有識。了境者也)。識俱三蘊。總稱名色(注曰)言三蘊者。色想行三。此之三蘊與識俱起 想蘊取全 色蘊少分。除五根及表無表色。以別立支故。取余色蘊。即扶根四境是也 行蘊亦取少分。除無明思觸受貪及無慚無愧惛沉掉舉並生異滅。以別立支故。取余行蘊。即作意等是也 住名色根。說為六處(眼等五根住名色故。說此五根以為六處。雖然是五。六處攝故。說名六處也) 六處對余。和合有為觸(六處即是根。對余境識。三和有觸) 領觸名受(貪相應受) 貪即是愛(即行殺時。本貪心也) 與此相應諸纏名取(謂無慚無愧惛沉掉舉。名為諸纏。與貪相應也) 所起身語二業名有(謂行殺時。起身語二業 名為有支也) 如是諸法起位名生。熟變名老。滅壞名死(此是三相。熟變是異相) 復有說者。剎那連縛。如品類足。俱遍有為十二支位所有五蘊。皆分位攝。即此懸遠相續無始。說名遠續(已上論文) 解云。言剎那者。一剎那也。連縛者。因果無間相連起也。若情非情。皆有生滅。唸唸相續故。剎那連縛。遍一切有為也。前解剎那唯是有情。此師解剎那亦通非情也。分位緣起。約順生受業及不定受業。三世十二支五蘊分位也
【現代漢語翻譯】 現代漢語譯本 『支』。癡，指的是無明（avidyā，對事物真相的迷惑）。嗯，就是行（saṃskāra，意志或業力，在大地上思考貪慾必然存在）。對於各種境界事物的清晰辨別，稱為識（vijñāna，意識，貪慾生起便有意識，是辨別境界的主體）。識與三個蘊（skandha，構成個體的要素）共同構成，總稱為名色（nāmarūpa，精神和物質）。（注曰）所說的三個蘊，是色蘊（rūpa，物質）、想蘊（saṃjñā，知覺）、行蘊。這三個蘊與識一同生起。想蘊全部攝取，色蘊攝取少部分，除去五根（indriya，感覺器官）以及表色和無表色，因為它們被單獨設立為支。所以取其餘的色蘊，也就是扶助五根的四境（色、聲、香、味）。行蘊也攝取少部分，除去無明、思、觸（sparśa，感覺）、受（vedanā，感受）、貪（rāga，貪慾）以及無慚（ahrīka，不知羞恥）、無愧（anapatrāpya，不知羞惡）、惛沉（styāna，精神萎靡）、掉舉（auddhatya，心神不定）以及生、異、滅，因為它們被單獨設立為支。所以取其餘的行蘊，也就是作意（manasikāra，心理活動）等。住，名為色根，被稱為六處（ṣaḍāyatana，感覺的來源，眼等五根安住于名色，所以說這五個根為六處。雖然是五個，因為被六處所包含，所以稱為六處）。六處與其餘的（境、識）相互作用，和合產生觸（sparśa，感覺）。領納觸，名為受（vedanā，感受，與貪慾相應的感受）。貪，就是愛（tṛṣṇā，渴愛，也就是在進行殺戮時，根本的貪心）。與此相應的各種纏縛，名為取（upādāna，執取，指無慚、無愧、惛沉、掉舉，這些被稱為各種纏縛，與貪慾相應）。由身語所產生的兩種業，名為有（bhava，存在，指進行殺戮時，由身語所產生的兩種業，稱為有支）。像這樣的諸法生起的狀態，名為生（jāti，出生）。成熟變化，名為老（jarā，衰老）。滅亡毀壞，名為死（maraṇa，死亡）。（這是三種相狀，成熟變化是異相）。 還有一種說法，剎那（kṣaṇa，極短的時間）相連不斷，如《品類足論》（Abhidharma-prakaraṇa-pāda-śāstra）所說，普遍存在於有為法（saṃskṛta，因緣和合的事物）的十二支（dvādaśāṅga-pratītyasamutpāda，十二因緣）的各個階段的所有五蘊，都屬於分位所攝。這就是懸遠相續、無始無終，被稱為遠續（漫長延續）。（以上是論文內容）。 解釋說，所說的剎那，就是一個剎那。連縛，指的是因果之間沒有間隔地相連生起。無論是情（有情，sentient beings）還是非情（無情，non-sentient beings），都有生滅，唸唸相續，所以剎那相連不斷，普遍存在於一切有為法中。之前的解釋認為剎那隻存在於有情中，這位論師的解釋認為剎那也通於非情。分位緣起，指的是順生受業（順下次受報的業）以及不定受業（受報時間不確定的業），三世（過去、現在、未來）十二支五蘊的分位。
【English Translation】 English version 『Branch』. Ignorance refers to avidyā (ignorance, delusion about the true nature of things). Thinking is saṃskāra (volition or karma, thinking about greed on the earth is inevitable). Clear discernment of all realms and matters is called vijñāna (consciousness, when greed arises, there is consciousness, which is the subject that discerns the realms). Consciousness together with the three skandhas (aggregates, the elements that constitute an individual) are collectively called nāmarūpa (name and form, mind and matter). (Note says) The three skandhas mentioned are rūpa (form, matter), saṃjñā (perception), and saṃskāra. These three skandhas arise together with consciousness. The entire saṃjñā skandha is included, and a small part of the rūpa skandha is included, excluding the five indriyas (sense organs) and representational and non-representational form, because they are separately established as branches. Therefore, the remaining rūpa skandha is taken, which is the four objects (form, sound, smell, taste) that support the five roots. A small part of the saṃskāra skandha is also taken, excluding avidyā, thinking, sparśa (contact), vedanā (feeling), rāga (greed), as well as ahrīka (shamelessness), anapatrāpya (lack of remorse), styāna (lethargy), auddhatya (restlessness), and birth, difference, and cessation, because they are separately established as branches. Therefore, the remaining saṃskāra skandha is taken, which is manasikāra (attention) and so on. Dwelling is called the root of form, and is referred to as the six āyatanas (sources of sensation, the five roots of the eye, etc., dwell in name and form, so these five roots are said to be the six āyatanas. Although there are five, because they are included in the six āyatanas, they are called the six āyatanas). The interaction of the six āyatanas with the rest (objects, consciousness) produces sparśa (contact). Experiencing contact is called vedanā (feeling, feeling corresponding to greed). Greed is tṛṣṇā (craving, that is, the fundamental greed when committing murder). The various entanglements corresponding to this are called upādāna (grasping, referring to shamelessness, lack of remorse, lethargy, restlessness, which are called various entanglements, corresponding to greed). The two karmas arising from body and speech are called bhava (existence, referring to the two karmas arising from body and speech when committing murder, which are called the branch of existence). The state of arising of such dharmas is called jāti (birth). Maturation and change are called jarā (aging). Destruction and decay are called maraṇa (death). (These are three aspects, maturation and change are the aspect of difference). There is another saying that moments (kṣaṇa, extremely short period of time) are continuously linked, as stated in the Abhidharma-prakaraṇa-pāda-śāstra (Treatise on the Categories of Phenomena), all five skandhas at each stage of the twelve branches (dvādaśāṅga-pratītyasamutpāda, twelve links of dependent origination) that universally exist in conditioned phenomena (saṃskṛta, things that arise from conditions) are included in the divisions. This is the distant continuation, without beginning or end, called the long continuation (long continuation). (The above is the content of the thesis). The explanation says that a moment is just one moment. Linking refers to the uninterrupted connection and arising between cause and effect. Whether sentient beings (sentient beings) or non-sentient beings (non-sentient beings), there is birth and death, and thoughts continue one after another, so moments are continuously linked and universally exist in all conditioned phenomena. The previous explanation considered that moments only exist in sentient beings, but this teacher's explanation considers that moments also apply to non-sentient beings. Divisional dependent origination refers to the karma that is subject to sequential retribution (karma that will be retributed in the next life) and the karma that is subject to uncertain retribution (karma whose time of retribution is uncertain), the divisions of the five skandhas of the twelve branches in the three times (past, present, future).
。遠續者。即前分位。約順后受業。及不定受業。隔越多生。無始遠續之因果也。
從此第三明本說意。此中有兩。一正明說意。二遣他愚惑。且初說意者。論云。世尊於此只說意者何。頌曰。
傳許約位說 從勝立支名
釋曰。傳許約位說者。傳許。世尊唯約分位。說十二支。不據剎那等也。分位緣起。經部有破。論主意明故言傳許。從勝立支名者。此通外難。分位緣起。皆具五蘊。何緣但立無明等名。為通止此難。以諸位中無明等勝。雖有五蘊。從勝立名。標無明等。廣如前釋 經說分位唯是有情。論說剎那連縛通情非情。分位遠續亦同經說。唯是有情。經為斷惑唯說有情。論依法相。通情非情。為明此義。次下問起。即當第二遣惑門也。論云。契經何故唯說有情。頌曰。
於前后中際 為遣他愚惑
釋曰。世尊為遣三際愚惑故說緣起。唯約有情 問如何有情前際愚惑。答謂於前際。生如是疑。我於過去世。為曾有非有。何等我曾有。云何我曾有。解云。曾有非有者。疑我有無也。何等我者。疑我自性。為即蘊我。為離蘊我也。云何曾有者。疑我差別。為當常我。無常我耶 問如何有情。后際愚惑。答謂於後際。生如是疑。我于未來。為當有非有。何等我當有。云何我當有。解云
【現代漢語翻譯】 現代漢語譯本：『遠續』指的是前一分位，涉及順后受業以及不定受業，它們跨越多個生命，是無始以來的遙遠延續的因果關係。
接下來第三部分闡明本論的意旨。這部分包含兩點：一是正面闡明意旨，二是消除他人的愚昧迷惑。首先來看闡明意旨的部分。論中說：『世尊在此處只說意旨是什麼呢？』頌文說：
『傳許約位說，從勝立支名。』
解釋：『傳許約位說』，意思是傳承認可世尊只是根據分位來說明十二支，而不是根據剎那等更短的時間單位。對於分位緣起，經部宗有不同的看法。論主的意圖是明確這一點，所以說『傳許』。『從勝立支名』，這是爲了迴應外人的質疑：分位緣起都具備五蘊，為什麼只建立無明等名稱？爲了消除這個疑問，因為在各個分位中，無明等最為突出，雖然有五蘊，但根據最突出的來建立名稱，標示無明等。詳細的解釋如前所述。經典中說分位只是有情眾生，而論中說剎那的連線貫穿有情和非情眾生。分位的遙遠延續也和經典所說的一樣，只是有情眾生。經典爲了斷除迷惑，只說了有情眾生，而論典依據法相，貫穿有情和非情眾生。爲了闡明這個道理，接下來提出問題，也就是第二部分消除迷惑的門徑。論中說：『契經為什麼只說有情眾生呢？』頌文說：
『於前后中際，為遣他愚惑。』
解釋：世尊爲了消除眾生對過去、現在、未來三際的愚昧迷惑，所以說緣起，只針對有情眾生。問：有情眾生如何對過去有愚昧迷惑呢？答：指的是對於過去世，產生這樣的疑問：『我』在過去世，是曾經存在還是不曾存在？什麼樣的『我』曾經存在？『我』是如何曾經存在的？解釋：『曾經存在還是不曾存在』，是懷疑『我』的有無。『什麼樣的我』，是懷疑『我』的自性，是即蘊之『我』，還是離蘊之『我』？『如何曾經存在』，是懷疑『我』的差別，是常『我』，還是無常『我』？問：有情眾生如何對未來有愚昧迷惑呢？答：指的是對於未來，產生這樣的疑問：『我』在未來，是將會存在還是不會存在？什麼樣的『我』將會存在？『我』將如何存在？解釋：
【English Translation】 English version: 『Far continuation』 (遠續) refers to the previous division (前分位), concerning karma that leads to subsequent rebirth (順后受業) and undetermined karma (不定受業), spanning across multiple lifetimes. It represents the causal relationship of beginningless and far-reaching continuation.
Next, the third part clarifies the intention of this treatise. This part contains two points: first, to directly clarify the intention; second, to dispel others' ignorance and confusion. Let's first look at the part that clarifies the intention. The treatise says: 『What is the reason that the World Honored One (世尊) only speaks of intention here?』 The verse says:
『Transmission allows speaking in terms of divisions (傳許約位說), names are established based on the predominant aspect (從勝立支名).』
Explanation: 『Transmission allows speaking in terms of divisions』 means that the transmission acknowledges that the World Honored One (世尊) only explains the twelve links (十二支) based on divisions (分位), not based on shorter units of time such as kshanas (剎那). The Sutra School (經部) has different views on dependent origination in terms of divisions. The intention of the treatise master is to clarify this point, so he says 『transmission allows』. 『Names are established based on the predominant aspect』 is to respond to the doubts of outsiders: Division-based dependent origination all possesses the five aggregates (五蘊), so why only establish names such as ignorance (無明)? To eliminate this doubt, it is because in each division, ignorance (無明) is the most prominent. Although there are five aggregates, names are established based on the most prominent aspect, marking ignorance (無明) and so on. Detailed explanations are as explained earlier. The sutras say that divisions are only sentient beings (有情), while the treatise says that the connection of kshanas (剎那) penetrates both sentient and non-sentient beings (非情). The far continuation of divisions is also the same as what the sutras say, only sentient beings. The sutras only speak of sentient beings in order to eliminate delusion, while the treatise, based on the characteristics of dharmas (法相), penetrates both sentient and non-sentient beings. To clarify this principle, the question is raised next, which is the second part, the gateway to eliminating delusion. The treatise says: 『Why do the sutras only speak of sentient beings?』 The verse says:
『In the past, present, and future (於前后中際), to dispel others' ignorance and confusion (為遣他愚惑).』
Explanation: The World Honored One (世尊) speaks of dependent origination only in relation to sentient beings in order to dispel sentient beings' ignorance and confusion about the three times (三際) of past, present, and future. Question: How do sentient beings have ignorance and confusion about the past? Answer: It refers to the past, giving rise to such doubts: 『Did 『I』 exist or not exist in the past? What kind of 『I』 existed? How did 『I』 exist?』 Explanation: 『Existed or not existed』 is doubting the existence or non-existence of 『I』. 『What kind of I』 is doubting the nature of 『I』, is it the 『I』 that is identical to the aggregates (蘊), or the 『I』 that is separate from the aggregates? 『How did it exist』 is doubting the difference of 『I』, is it a permanent 『I』 or an impermanent 『I』? Question: How do sentient beings have ignorance and confusion about the future? Answer: It refers to the future, giving rise to such doubts: 『Will 『I』 exist or not exist in the future? What kind of 『I』 will exist? How will 『I』 exist?』 Explanation:
。當有非有者。疑我有無也。何等我者。疑我自性也。云何我者。疑我差別也。問如何有情。中際愚惑。答謂于中際。生如是疑。何等是我。此我云何。我誰所有。我當有誰。解云。何等是我者。疑我自性也。此我云何者。疑我差別也。我誰所有者。疑我因也。謂此現在我。過去誰因所有也。我當有誰者。疑我果也。謂我當有誰果也。為除如是三際愚惑故。經唯說有情緣起。以契經說。苾芻諦聽。若有苾芻。于諸緣起緣已生法。能以如實正慧。觀見彼。必不於三際愚惑。謂我於過去世。為曾有非有等。
從此第四。以略攝廣。論云。又應知此緣起支。雖有十二支。而二三為性。三謂惑業事。二謂果與因。其義云何。頌曰。
三煩惱二業 七事亦名果 略果及略因 由中可比二
釋曰。前兩句。正明相攝。下兩句釋妨也。三煩惱者。無明愛取煩惱為性。二業者。行有二支。以業為體。七事亦名果者。除前五支。余識等七。名之為事。是煩惱業所依事故。如是七事。亦名為果。義準。余法即亦名因。謂無明行為因。識等五為果。愛取有為因。生老死為果。略果及略因者。此舉略門。由以為妨。后際略果。說二果故。謂識等五合為二果。是略果也 前際略因。惑唯一故。謂愛取二惑。為無明一因。是
【現代漢語翻譯】 現代漢語譯本：當有非有者，是疑惑『我』是否存在。『何等我者』，是疑惑『我』的自性。『云何我者』，是疑惑『我』的差別。問：如何有情（指眾生）于中際（指現在）愚昧迷惑？答：謂于中際，產生這樣的疑惑：『何者是我？』，『此我是什麼？』，『我為誰所有？』，『我將屬於誰？』。解釋：『何等是我者』，是疑惑『我』的自性。『此我云何者』，是疑惑『我』的差別。『我誰所有者』，是疑惑『我』的因，即現在這個『我』，過去是由誰而產生的。『我當有誰者』，是疑惑『我』的果，即我將來會是誰的果。爲了消除對於過去、現在、未來三際的愚昧迷惑，經文中只說有情（指眾生）是緣起（指因緣和合而生）的。正如契經（指佛經）所說：『苾芻（指比丘），仔細聽。如果有苾芻，對於諸緣起緣已生法，能夠以如實正慧（指正確的智慧）觀察，那麼他必定不會對於三際愚昧迷惑，即不會疑惑我在過去世是存在還是不存在等等。』
從此第四部分開始，以簡略的方式概括廣泛的內容。論中說：『又應當知道，這緣起支（指十二因緣），雖然有十二支，但實際上可以歸納為二或三類。三類是指惑、業、事，二類是指果與因。』這是什麼意思呢？頌文說：
『三煩惱二業，七事亦名果，略果及略因，由中可比二。』
解釋：前兩句是正面說明相互攝屬的關係，后兩句是解釋疑問。『三煩惱者』，是指以無明（avidya）、愛（trsna）、取（upadana）三種煩惱為體性。『二業者』，是指行（samskara）和有（bhava）兩支，以業為體。『七事亦名果者』，是指除了前面五支之外，其餘的識（vijnana）等七支，稱為事，是煩惱和業所依止的事物。這七事也稱為果。按照這個意思，其餘的法也就可以稱為因。即無明和行是因，識等五支是果；愛、取、有是因，生（jati）、老死（jaramarana）是果。『略果及略因者』，這是舉出簡略的說法，因為有人會提出疑問。后際的簡略果，說了二果的緣故，即識等五支合為二果，這是簡略果。前際的簡略因，惑只有一種的緣故，即愛取二惑，歸結為無明一個因，這是簡略因。
【English Translation】 English version: 'When there is non-existence,' it is doubting whether 'I' exists or not. 'What kind of I?' is doubting the nature of 'I'. 'How is I?' is doubting the difference of 'I'. Question: How do sentient beings (referring to living beings) become ignorant and confused in the middle realm (referring to the present)? Answer: It means that in the middle realm, such doubts arise: 'What is I?', 'What is this I?', 'To whom do I belong?', 'To whom shall I belong?'. Explanation: 'What kind of I?' is doubting the nature of 'I'. 'How is I?' is doubting the difference of 'I'. 'To whom do I belong?' is doubting the cause of 'I', that is, who caused this present 'I' in the past. 'To whom shall I belong?' is doubting the result of 'I', that is, whose result will I be in the future. In order to eliminate the ignorance and confusion about the three realms of past, present, and future, the scriptures only say that sentient beings (referring to living beings) arise from dependent origination (referring to arising from the combination of causes and conditions). As the sutra (referring to Buddhist scriptures) says: 'Bhikkhus (referring to monks), listen carefully. If a Bhikkhu can observe the phenomena that arise from dependent origination with true wisdom (referring to correct wisdom), then he will certainly not be ignorant and confused about the three realms, that is, he will not doubt whether I existed or did not exist in the past, and so on.'
From this fourth part onwards, the broad content is summarized in a concise way. The treatise says: 'Furthermore, it should be known that although these links of dependent origination (referring to the twelve links of dependent origination) have twelve links, they can actually be summarized into two or three categories. The three categories refer to delusion, karma, and events, and the two categories refer to result and cause.' What does this mean? The verse says:
'Three afflictions, two karmas, seven events are also called results, abbreviated result and abbreviated cause, from the middle can be compared two.'
Explanation: The first two sentences are a positive explanation of the relationship of mutual inclusion, and the last two sentences are an explanation of the question. 'Three afflictions' refers to the nature of the three afflictions of ignorance (avidya), craving (trsna), and grasping (upadana). 'Two karmas' refers to the two links of action (samskara) and existence (bhava), with karma as their substance. 'Seven events are also called results' refers to the remaining seven links other than the first five links, which are called events, and are the things on which afflictions and karma depend. These seven events are also called results. According to this meaning, the remaining dharmas can also be called causes. That is, ignorance and action are the cause, and the five links of consciousness, etc., are the result; craving, grasping, and existence are the cause, and birth (jati) and old age and death (jaramarana) are the result. 'Abbreviated result and abbreviated cause' is an example of a concise statement, because some people will raise questions. The abbreviated result of the later realm is said to be due to the two results, that is, the five links of consciousness, etc., are combined into two results, which is the abbreviated result. The abbreviated cause of the former realm is because there is only one delusion, that is, the two delusions of craving and grasping are summarized into one cause of ignorance, which is the abbreviated cause.
略因也 而於中際。廣說果因。開事為五。謂識等五果也。惑為二故。謂開無明為愛取二也。何緣中際。廣說果因。前後際略因略果。由中可比二者。釋前妨也。由中際廣。可以比度前後二際。廣義已成。故不別說。說便無用。
從此第五釋通疑難。論云。若緣起支唯十二者。不說老死果。生死應有終。不說無明因。生死應有始。或應更立余緣起支。余復有餘。成無窮失(問也)。不應更立。然無前過。此中世尊由義已顯。云何已顯(徴也)。頌曰。
從惑生惑業 從業生於事 從事事惑生 有支理唯此
釋曰。從惑生惑業者。一從惑生惑。謂愛生取也。二從惑生業。謂取生有。無明生行也 從業生於事者。謂行生識。從有生生也 從事事惑生者。一從事事生。二從事惑生。從事事生者。即是事能生事也。謂識生名色。乃至觸生於受也。從事惑生者。即是事能生惑也。謂受生愛也。有支理唯此者 正釋難也。由立有支其理如此。謂說名色生於六處。受生於愛。已顯老死為事惑因。謂名色與受是老死。既受生愛。愛生於取。已表無明為事惑果。謂愛與取是無明也。無明有因。生死無始。老死有果。生死無終。故不須立余緣起支。故經言如是純大苦蘊集。解云。如是者。如是十二因緣起也。無我我
【現代漢語翻譯】 現代漢語譯本 因為這個原因，所以在中間階段，廣泛地闡述了果和因。開始的事件分為五類，指的是識等五種果。迷惑分為兩種，指的是將無明展開為愛和取。為什麼要在中間階段廣泛地闡述果和因呢？因為前際和后際的因和果都比較簡略，可以通過中間階段來類比這兩者。這是爲了解釋之前的妨礙。由於中間階段的內容廣泛，可以用來推測前後兩個階段，廣泛的意義已經成立，所以不需要另外說明，說了也沒有用。
從這裡開始，第五個部分解釋並消除疑問。論中說：『如果緣起支只有十二個，不說老死這個果，生死就應該有終結；不說無明這個因，生死就應該有開始。或者應該另外設立其他的緣起支，這樣就會有無窮的過失。』（這是提問）不應該另外設立，但也沒有之前的過失。世尊在這裡通過意義已經顯明。如何顯明呢？（這是征問）頌詞說：
『從迷惑產生迷惑和業，從業產生於事，從事產生事和迷惑，有支的道理只有這些。』
解釋說：『從迷惑產生迷惑和業』，一是『從迷惑產生迷惑』，指的是愛產生取；二是『從迷惑產生業』，指的是取產生有，無明產生行。『從業產生於事』，指的是行產生識，從有產生生。『從事產生事和迷惑』，一是『從事產生事』，二是『從事產生迷惑』。『從事產生事』，就是事能產生事，指的是識產生名色，乃至觸產生受。『從事產生迷惑』，就是事能產生迷惑，指的是受產生愛。『有支的道理只有這些』，這是正面解釋疑問。由於設立有支的道理是這樣的，即說名色產生六處，受產生愛，已經顯示老死是事和迷惑的因，即名色和受是老死的原因。既然受產生愛，愛產生取，已經表明無明是事和迷惑的果，即愛和取是無明的果。無明有因，生死沒有開始；老死有果，生死沒有終結。所以不需要設立其他的緣起支。所以經中說『如是純大苦蘊集』。解釋說：『如是』，指的是這樣的十二因緣生起。沒有我，沒有我的。
【English Translation】 English version For this reason, in the middle phase, the causes and effects are extensively explained. The events that begin are divided into five categories, referring to the five effects such as consciousness (識, shì). Delusion is divided into two types, referring to the unfolding of ignorance (無明, wúmíng) into craving (愛, ài) and grasping (取, qǔ). Why are causes and effects extensively explained in the middle phase? Because the causes and effects of the previous and subsequent phases are relatively brief, and these two can be compared through the middle phase. This is to explain the previous obstacles. Because the content of the middle phase is extensive, it can be used to infer the previous and subsequent two phases. The extensive meaning has already been established, so there is no need to explain it separately; it would be useless to do so.
From here, the fifth part explains and eliminates doubts. The treatise says: 'If there are only twelve links of dependent origination (緣起支, yuánqǐ zhī), and old age and death (老死, lǎosǐ) are not mentioned as effects, then birth and death (生死, shēngsǐ) should have an end; if ignorance (無明, wúmíng) is not mentioned as a cause, then birth and death should have a beginning. Or other links of dependent origination should be established, which would lead to infinite faults.' (This is the question) It should not be established separately, but there are no previous faults. The World-Honored One (世尊, shìzūn) has already made it clear here through meaning. How is it made clear? (This is the inquiry) The verse says:
'From delusion arises delusion and karma (業, yè), from karma arises events, from events arise events and delusion, the principle of the links is only these.'
The explanation says: 'From delusion arises delusion and karma', firstly, 'from delusion arises delusion', referring to craving (愛, ài) arising from grasping (取, qǔ); secondly, 'from delusion arises karma', referring to grasping (取, qǔ) arising from existence (有, yǒu), and ignorance (無明, wúmíng) arising from action (行, xíng). 'From karma arises events', referring to action (行, xíng) arising from consciousness (識, shì), and existence (有, yǒu) arising from birth (生, shēng). 'From events arise events and delusion', firstly, 'from events arises events', secondly, 'from events arises delusion'. 'From events arises events', that is, events can produce events, referring to consciousness (識, shì) producing name and form (名色, míngsè), and even contact (觸, chù) producing feeling (受, shòu). 'From events arises delusion', that is, events can produce delusion, referring to feeling (受, shòu) producing craving (愛, ài). 'The principle of the links is only these', this is the positive explanation of the doubt. Because the principle of establishing the links is like this, that is, saying that name and form (名色, míngsè) produce the six sense bases (六處, liùchù), and feeling (受, shòu) produces craving (愛, ài), it has already shown that old age and death (老死, lǎosǐ) are the cause of events and delusion, that is, name and form (名色, míngsè) and feeling (受, shòu) are the cause of old age and death (老死, lǎosǐ). Since feeling (受, shòu) produces craving (愛, ài), and craving (愛, ài) produces grasping (取, qǔ), it has already shown that ignorance (無明, wúmíng) is the effect of events and delusion, that is, craving (愛, ài) and grasping (取, qǔ) are the effect of ignorance (無明, wúmíng). Ignorance (無明, wúmíng) has a cause, birth and death (生死, shēngsǐ) have no beginning; old age and death (老死, lǎosǐ) have an effect, birth and death (生死, shēngsǐ) have no end. Therefore, there is no need to establish other links of dependent origination. Therefore, the sutra says 'Thus, the entire great mass of suffering arises'. The explanation says: 'Thus' refers to the arising of such twelve links of dependent origination. There is no self, no mine.
所。故名為純。為果義邊名為苦蘊。為因義邊名為集也。此苦蘊集無始無終。故名為大。既十二支皆名苦集。故知無明有因。老死有果。若不爾者。此經言何用。
從此第六會釋經文。論云。如世尊說。吾今為汝說緣起法緣已生法。此二何異(問也)且本論文。此二無差別。以俱言攝一切法故(解云。本論說緣起攝一切有為。緣已生法。亦攝一切有為。既言此二俱攝一切有為。明知無別也)。
從此論主。正釋經意。頌曰。
此中意正說 因起果已生
釋曰。此兩句正釋經意。言此中者。此契經中也。因起果已生者。此經中意。諸支因分說名緣起。由因有緣。能起果故。故知因分名為緣起。諸支果分說緣已生。由果皆從緣所生故。故知果分。名緣已生。由此理故。如是一切二義俱成。諸支皆有因果性故。解云。一切者。十二因緣也。二義者。緣起緣已生也。又論云。若爾安立。應不俱成。解云。難也。諸支因果體既無別。如何安立緣起緣已生法。故云應不俱成。論云。不爾。所觀有差別故。謂若能觀此。名緣已生。非即觀斯複名緣起。猶如因果父子等名。解云。答前難也。所望不同。二義常別。如行望無明。常名緣已生。不名緣起也。若行望識常名緣起。不名緣已生也。故體雖一。得成二義
【現代漢語翻譯】 現代漢語譯本： 所以叫做『純』。從結果的意義上來說，叫做『苦蘊』（Dukkha-khandha，苦的集合）。從原因的意義上來說，叫做『集』（Samudaya，苦的根源）。這苦蘊和集是無始無終的，所以叫做『大』。既然十二支（Dvadasanga，十二因緣）都叫做苦和集，就知道無明（Avidya，對實相的無知）有因，老死（Jaramarana，衰老和死亡）有果。如果不是這樣，這部經（契經）講這些還有什麼用呢？
從這裡開始，第六會解釋經文。《論》中說：『如世尊（Bhagavan，佛陀）所說：我現在為你們說緣起法（Pratitya-samutpada， dependent origination）和緣已生法（Pratitya-samutpanna-dharma，dependently arisen phenomena）。』這二者有什麼不同呢？（這是提問）且看本論文，這二者沒有差別，因為都涵蓋了一切法（Dharma，事物、法則）。（解釋說：本論說緣起涵蓋一切有為法（Samskrta，有條件的事物），緣已生法也涵蓋一切有為法。既然說這二者都涵蓋一切有為法，明顯知道沒有區別。）
從這裡開始，論主（論的作者）正式解釋經文。頌曰：
『此中意正說，因起果已生。』
解釋說：這兩句正式解釋經文的意思。說『此中』，是指這部契經中。『因起果已生』，是指這部經中的意思，諸支（各個環節）的因的部分叫做緣起，因為有因有緣，才能生起果。所以知道因的部分叫做緣起。諸支的果的部分叫做緣已生，因為果都是從緣所生的。所以知道果的部分叫做緣已生。因為這個道理，這樣一切二義都能成立，諸支都有因果的性質。解釋說：一切，指十二因緣。二義，指緣起和緣已生。又《論》中說：『如果這樣安立，應該不能同時成立。』解釋說：這是疑問。諸支的因果體既然沒有區別，如何安立緣起和緣已生法呢？所以說應該不能同時成立。《論》中說：『不是這樣，因為所觀察的角度有差別。』如果能觀察這個，就叫做緣已生，不能同時觀察它又叫做緣起。就像因果、父子等名稱。（解釋說：這是回答前面的疑問）所期望的不同，二義常常有區別。如行（Samskara，行為）相對於無明，常常叫做緣已生，不叫做緣起。如果行相對於識（Vijnana，意識），常常叫做緣起，不叫做緣已生。所以體雖然是一個，可以成立兩種意義。
【English Translation】 English version: Therefore, it is called 'pure'. From the perspective of the result, it is called 'Dukkha-khandha' (aggregate of suffering). From the perspective of the cause, it is called 'Samudaya' (the origin of suffering). This Dukkha-khandha and Samudaya are without beginning or end, so they are called 'great'. Since all twelve Nidanas (Dvadasanga, twelve links of dependent origination) are called suffering and origin, it is known that Avidya (ignorance of reality) has a cause, and Jaramarana (aging and death) has a result. If it were not so, what would be the use of this Sutra (Khyati)?
From here, the sixth section explains the Sutra text. The Shastra (treatise) says: 'As the Bhagavan (Buddha) said: I will now explain to you Pratitya-samutpada (dependent origination) and Pratitya-samutpanna-dharma (dependently arisen phenomena).' What is the difference between these two? (This is a question.) Looking at the original treatise, there is no difference between these two, because both encompass all Dharmas (things, laws). (The explanation says: The treatise states that Pratitya-samutpada encompasses all Samskrta (conditioned things), and Pratitya-samutpanna-dharma also encompasses all Samskrta. Since it is said that both encompass all Samskrta, it is clear that there is no difference.)
From here, the author of the treatise formally explains the meaning of the Sutra. A verse says:
'Here, the meaning is rightly explained, cause arises, result is already born.'
The explanation says: These two lines formally explain the meaning of the Sutra. 'Here' refers to this Sutra. 'Cause arises, result is already born' refers to the meaning in this Sutra. The cause part of the Nidanas (individual links) is called Pratitya-samutpada, because with cause and conditions, the result can arise. Therefore, it is known that the cause part is called Pratitya-samutpada. The result part of the Nidanas is called Pratitya-samutpanna, because the result is born from conditions. Therefore, it is known that the result part is called Pratitya-samutpanna. Because of this principle, both meanings can be established, as all Nidanas have the nature of cause and result. The explanation says: 'All' refers to the twelve Nidanas. 'Two meanings' refers to Pratitya-samutpada and Pratitya-samutpanna. Furthermore, the Shastra says: 'If established in this way, they should not be able to be established simultaneously.' The explanation says: This is a question. Since the substance of the cause and result of the Nidanas has no difference, how can Pratitya-samutpada and Pratitya-samutpanna-dharma be established? Therefore, it is said that they should not be able to be established simultaneously. The Shastra says: 'It is not so, because the perspective of observation is different.' If one can observe this, it is called Pratitya-samutpanna, and one cannot simultaneously observe it and call it Pratitya-samutpada. It is like the names of cause and result, father and son. (The explanation says: This is answering the previous question.) The expectations are different, and the two meanings are always distinct. For example, Samskara (volitional formations) in relation to Avidya is always called Pratitya-samutpanna, and not called Pratitya-samutpada. If Samskara is in relation to Vijnana (consciousness), it is always called Pratitya-samutpada, and not called Pratitya-samutpanna. Therefore, although the substance is one, two meanings can be established.
。如世間子望父邊常名子。不名父。父望子邊常名父。不名子。雖是一得有二名。況法可知。
俱舍論頌疏論本第九 大正藏第 41 冊 No. 1823 俱舍論頌疏論本
俱舍論頌疏論本第十
從此大文第二別明。于中有二。一別明四法。二別指余文。且別明四法者。一明無明。二明名色。三明觸。四明受。就第一明無明。復分為二。一明釋義。二引證。初釋義者。論云。無明何義(問也)。謂體非明(答非智明)。若爾無明。應是眼等(難也。眼等五根。亦非智明。以應是無明也)。既爾此義應謂明無(此更別釋明無之處名無明也)。若爾無明體應非有(難也。若明無之處名無明者。既是他無。體應非有也)。為顯有體。義不濫余。頌曰(為顯有體者。不同第二釋。義不濫餘者。不同初釋也)。
明所治無明 如非親實等
釋曰。明所治無明者。明有實體。謂此無明不了四諦。明所對治名曰無明。與明相違方名無明。非是離明之外皆是無明。亦非明無之處名無明也 如非親實等者。舉喻釋成。論云。如諸親友所對怨敵親友相違。名非親友。非異親友。非親友無。解云。非異親友者。謂說怨家。名非親友。非異親友。外皆名非親友。此喻無明不濫眼等也。非親友無者。謂不
【現代漢語翻譯】 現代漢語譯本：正如世間兒子相對於父親，通常被稱為兒子，而不是父親。父親相對於兒子，通常被稱為父親，而不是兒子。雖然是同一個個體，卻有兩個名稱。更何況是佛法，其中的道理更是深奧可知了。
《俱舍論頌疏論本》第九 大正藏第41冊 No. 1823 《俱舍論頌疏論本》
《俱舍論頌疏論本》第十
從此大段文字開始，第二部分是分別闡明。其中分為兩部分：一是分別闡明四法，二是分別指出其餘文字。首先闡明四法：一、闡明無明（avidyā）；二、闡明名色（nāmarūpa）；三、闡明觸（sparśa）；四、闡明受（vedanā）。就第一部分闡明無明，又分為兩部分：一是闡明定義，二是引用證據。首先解釋定義。論中說：『無明是什麼意思？』（這是提問）。『意思是本體不是光明。』（這是回答，指不是智慧的光明）。『如果這樣，無明應該是眼等（cakṣurādi）五根（indriya）？』（這是反駁。眼等五根也不是智慧的光明，因此也應該是無明）。『既然這樣，這個定義應該是指光明不存在的地方叫做無明。』（這是另一種解釋，指光明消失的地方叫做無明）。『如果這樣，無明的本體應該是不存在的？』（這是反駁。如果光明不存在的地方叫做無明，既然是『他無』，那麼本體應該是不存在的）。爲了顯示無明是有本體的，並且定義不會與其他概念混淆，頌文說：（爲了顯示無明是有本體的，不同於第二種解釋；爲了使定義不與其他概念混淆，不同於第一種解釋）。
『明所治無明，如非親實等。』
解釋說：『明所治無明』，意思是無明有實體。所謂無明，就是不了知四諦（catvāri āryasatyāni）。與光明相對而被光明所對治的，叫做無明。與光明相反的，才叫做無明。不是離開光明之外的所有事物都是無明，也不是光明不存在的地方叫做無明。『如非親實等』，這是用比喻來解釋和證明。論中說：『如同親友所對立的怨敵，與親友相反的，叫做非親友。不是不同於親友之外的所有事物，也不是親友不存在。』解釋說：『不是不同於親友之外的所有事物』，是指說怨家，叫做非親友。不是親友之外的所有事物都叫做非親友。這個比喻說明無明不會與眼等混淆。『不是親友不存在』，是指不...
【English Translation】 English version: Just as in the world, a son is always called a son in relation to his father, and not a father. A father is always called a father in relation to his son, and not a son. Although it is the same individual, there are two names. How much more profound is the Dharma, the principles of which are knowable.
Abhidharmakośabhāṣya-ṭīkā, Volume 9 Taishō Tripiṭaka, Volume 41, No. 1823, Abhidharmakośabhāṣya-ṭīkā
Abhidharmakośabhāṣya-ṭīkā, Volume 10
From this major section, the second part is a separate explanation. Within it, there are two parts: first, a separate explanation of the four dharmas; second, a separate indication of the remaining text. First, explaining the four dharmas: 1. Explaining ignorance (avidyā); 2. Explaining name and form (nāmarūpa); 3. Explaining contact (sparśa); 4. Explaining feeling (vedanā). Regarding the first part, explaining ignorance, it is further divided into two parts: 1. Explaining the meaning; 2. Citing evidence. First, explaining the meaning. The treatise says: 'What is the meaning of ignorance?' (This is a question). 'It means that the substance is not light.' (This is an answer, referring to not the light of wisdom). 'If so, should ignorance be the eye (cakṣurādi) and other five faculties (indriya)?' (This is a refutation. The eye and other five faculties are also not the light of wisdom, so they should also be ignorance). 'Since this is the case, this definition should mean that the place where light does not exist is called ignorance.' (This is another explanation, referring to the place where light disappears is called ignorance). 'If so, should the substance of ignorance be non-existent?' (This is a refutation. If the place where light does not exist is called ignorance, since it is 'other's non-existence', then the substance should be non-existent). In order to show that ignorance has a substance, and that the definition does not overlap with other concepts, the verse says: (In order to show that ignorance has a substance, different from the second explanation; in order to prevent the definition from overlapping with other concepts, different from the first explanation).
'Ignorance that is overcome by wisdom, like non-relatives, etc.'
The explanation says: 'Ignorance that is overcome by wisdom' means that ignorance has a substance. So-called ignorance is the non-understanding of the Four Noble Truths (catvāri āryasatyāni). That which is opposed to light and overcome by light is called ignorance. Only that which is contrary to light is called ignorance. It is not that everything outside of light is ignorance, nor is it that the place where light does not exist is called ignorance. 'Like non-relatives, etc.' This is using a metaphor to explain and prove. The treatise says: 'Just as enemies who are opposed to relatives and friends, that which is contrary to relatives and friends is called non-relatives. It is not that everything other than relatives and friends is called non-relatives, nor is it that relatives and friends do not exist.' The explanation says: 'It is not that everything other than relatives and friends is called non-relatives,' refers to saying that enemies are called non-relatives. Not everything other than relatives and friends is called non-relatives. This metaphor illustrates that ignorance will not be confused with the eye and other faculties. 'It is not that relatives and friends do not exist,' refers to not...
是親友無處名非親友。此喻無明有體也。非實者。諦語名實。此所對治虛誑言語。名為非實。非異於實皆名非實。亦非實無名為非實。等者。等取非法非義非事也。如不善法名為非法。不善義名非義。不善事名非事。此與善法等相違。名非法等也。論云。如是無明。別有實體。是明所治非異非無。解云。非異者。非是異明。之外總是無明也。非無者。非是明無處名無明也 又契經說。無明緣行。故知有體。此則略證。
從此第二。廣證。頌曰。
說為結等故 非惡慧見故 與見相應故 說能染慧故
釋曰。初句引證。下三句破異說。說為結等故者。說謂經說。結是九結。等取三縛十隨眠三漏四瀑流經說結等。皆有無明。豈無實體。說為結等。非惡慧見故者。破有餘師說。有餘師說。無明以惡慧為體。故彼云。如惡妻子名無妻子。如是惡慧。應名無明。論主破此。故言非惡慧見故。謂染污慧名為惡慧。于中有見故非無明。如身見等。是惡見慧。慧既有見。寧是無明。與見相應故者。破彼轉救。謂余師言。若爾非見。惡慧應許是無明。如貪等相應慧。是非見惡慧也。既非是見。應是無明。為破此救故。言與見相應故。謂此無明。與見相應故。知無明不可是慧。無明若慧。豈有二慧。共相應耶。既許
【現代漢語翻譯】 現代漢語譯本 『是親友無處名非親友』，這比喻無明（avidyā，對事物真相的無知）是有實體的。『非實』，真實的言語稱為『實』，這裡所對治的是虛假的言語，稱為『非實』。凡是不符合真實的都稱為『非實』，也不是完全沒有真實而稱為『非實』。『等』，這裡等同於非法、非義、非事。例如，不善的法稱為『非法』，不善的意義稱為『非義』，不善的事情稱為『非事』。這些與善良的法等是相反的，所以稱為非法等。《論》中說：『如此無明，另有實體，是被光明所對治的，既不是與光明相異，也不是完全沒有。』解釋說：『非異』，不是在光明之外，全部都是無明。『非無』，不是在光明不存在的地方才稱為無明。另外，契經上說，『無明緣行』，因此可知無明是有實體的。以上是簡略的證明。
從這裡開始第二部分，廣泛地證明。頌文說：
『說為結等故，非惡慧見故，與見相應故，說能染慧故。』
解釋說：第一句是引經文來證明，下面三句是駁斥其他的說法。『說為結等故』，『說』指的是經文上說，『結』指的是九結（nine bonds），『等』包括三縛（three bonds）、十隨眠（ten latent tendencies）、三漏（three outflows）、四瀑流（four floods）。經文上說結等都與無明有關，難道無明沒有實體嗎？所以說『說為結等』。『非惡慧見故』，駁斥有其他老師的說法。有些老師說，無明以惡慧為體。所以他們說，就像惡劣的妻子被稱為沒有妻子一樣，惡劣的智慧也應該被稱為無明。論主駁斥這種說法，所以說『非惡慧見故』。所謂的染污的智慧稱為惡慧，其中有『見』，所以不是無明，例如身見等，是惡見慧。智慧既然有『見』，怎麼會是無明呢？『與見相應故』，駁斥他們的辯解。有些老師說，如果這樣，不是『見』的惡慧應該可以被認為是無明，就像與貪等相應的智慧，不是『見』的惡慧。既然不是『見』，就應該是無明。爲了駁斥這種辯解，所以說『與見相應故』。因為這種無明與『見』相應，所以知道無明不可能是智慧。如果無明是智慧，怎麼會有兩種智慧共同相應呢？既然允許
【English Translation】 English version 'Where there are relatives and friends, there is nowhere that is not relatives and friends.' This is a metaphor that ignorance (avidyā, ignorance of the true nature of things) has substance. 'Non-real' means that truthful speech is called 'real,' and what is being countered here is false speech, which is called 'non-real.' Anything that does not conform to reality is called 'non-real,' and it is not that it is completely without reality that it is called 'non-real.' 'Etc.' here is equivalent to non-law, non-righteousness, and non-affairs. For example, non-virtuous dharma is called 'non-law,' non-virtuous meaning is called 'non-righteousness,' and non-virtuous affairs are called 'non-affairs.' These are the opposite of virtuous dharma, so they are called non-law, etc. The Treatise says: 'Thus, ignorance has a separate substance and is countered by light; it is neither different from light nor completely non-existent.' The explanation says: 'Non-different' means that everything outside of light is ignorance. 'Non-existent' means that it is not that ignorance is only called ignorance where light does not exist. Furthermore, the sutras say, 'Ignorance conditions volitional formations,' so it is known that ignorance has substance. The above is a brief proof.
From here begins the second part, providing extensive proof. The verse says:
'Because it is said to be bonds, etc., not because it is evil wisdom and views, because it is associated with views, because it is said to defile wisdom.'
The explanation says: The first line cites the sutras as proof, and the following three lines refute other views. 'Because it is said to be bonds, etc.,' 'said' refers to what is said in the sutras. 'Bonds' refers to the nine bonds, and 'etc.' includes the three bonds, the ten latent tendencies, the three outflows, and the four floods. The sutras say that bonds, etc., are all related to ignorance. Does ignorance not have substance? Therefore, it is said, 'Because it is said to be bonds, etc.' 'Not because it is evil wisdom and views' refutes the views of other teachers. Some teachers say that ignorance has evil wisdom as its substance. Therefore, they say that just as a bad wife is called no wife, bad wisdom should also be called ignorance. The author of the Treatise refutes this view, so he says, 'Not because it is evil wisdom and views.' So-called defiled wisdom is called evil wisdom, and there is 'view' in it, so it is not ignorance, such as self-view, etc., which is evil view and wisdom. Since wisdom has 'view,' how can it be ignorance? 'Because it is associated with views' refutes their defense. Some teachers say that if this is the case, evil wisdom that is not 'view' should be considered ignorance, just like wisdom associated with greed, etc., which is evil wisdom that is not 'view.' Since it is not 'view,' it should be ignorance. To refute this defense, it is said, 'Because it is associated with views.' Because this ignorance is associated with 'view,' it is known that ignorance cannot be wisdom. If ignorance were wisdom, how could two wisdoms be associated with each other? Since it is allowed
無明與見相應。故知無明不是慧也。說能染慧故者。引教證也。如契經言。貪慾染心。令不解脫。無明染慧。令不清凈。此經既說無明染慧。故知慧體不是無明。無明若慧豈可慧體還能染慧。然無明體。謂不了知四諦三寶善惡業果。即是了知所治別法 大德法救。說無明體。是諸有情。恃我類性。解云。無明恃我而起。即我慢之類也。
從此第二。明名色。論云。名色何義。色如先辨。今唯辨名。頌曰。
名無色四蘊
釋曰。名謂非色四蘊。即受。想。行。識 問名於四蘊。是行蘊攝也。如何四蘊。總說為名。答論有四釋。一云隨所立名。根境勢力于義轉變。故說為名。問云何隨名勢力轉變。答謂隨種種世共立名。于彼彼義。轉變詮表。即如牛馬色味等名。問此復何緣。標以名稱。答于彼彼境。轉變而緣。解云。已上論文。此師意者。如今時名隨於古昔名之勢力。方得於義轉變詮表。或詮此境。或詮彼境。詮彼彼境。名為轉變。名既如此。四蘊亦然。謂受等蘊。隨根境勢力。于境轉變而緣。轉變如名。故標名稱。言轉變緣者。謂緣此緣彼。名轉變緣也。第二釋云。又類似名。此解意者。謂一切法。不過二類。一者色類。二非色類。四蘊與名。同非色類。類似名故。四蘊名名。第三解云。隨名顯故。此
【現代漢語翻譯】 現代漢語譯本：無明與見（指智慧）是相對立的。因此可知，無明不是智慧。『說能染慧故者』，這是引用經文來證明。例如《契經》中說：『貪慾染污心，使人不得解脫；無明染污智慧，使智慧不清凈。』這部經既然說了無明能染污智慧，因此可知智慧的本體不是無明。如果無明就是智慧，怎麼可能智慧的本體還能染污智慧呢？然而，無明的本體，就是不了知四諦（苦、集、滅、道）、三寶（佛、法、僧）、善惡業果。也就是與了知相對立的另一種法。大德法救說，無明的本體，是各種有情眾生，仗恃『我』的類別屬性。解釋說，無明是仗恃『我』而生起的，也就是我慢之類的東西。
從此以下是第二部分，闡明名色（nāma-rūpa）。論中說：『名色是什麼意思？』色的含義如前所述，現在只闡明『名』。頌文說：
『名是無色的四蘊。』
解釋說：『名』是指非色的四蘊，也就是受（vedanā）、想（saṃjñā）、行（saṃskāra）、識（vijñāna）。問：『名』在四蘊中，是屬於行蘊所包含的嗎？為什麼四蘊總的來說被稱為『名』呢？答：論中有四種解釋。第一種解釋說，隨著所建立的名稱，根（indriya）、境（viṣaya）的勢力在意義上轉變，所以說為『名』。問：『怎樣隨著名稱的勢力而轉變呢？』答：就是隨著各種世俗共同建立的名稱，在各種意義上，轉變詮釋表達。例如牛、馬、顏色、味道等名稱。問：『這又是什麼緣故，用名稱來標示呢？』答：對於各種境界，轉變而緣取。解釋說，以上論文，這位論師的意思是，如今時的名稱，隨著古昔名稱的勢力，才能在意義上轉變詮釋表達，或者詮釋這個境界，或者詮釋那個境界，詮釋各種境界，名為轉變。名稱既然如此，四蘊也是這樣。就是說，受等蘊，隨著根、境的勢力，在境界上轉變而緣取。轉變如同名稱，所以標示名稱。說『轉變緣』，就是說緣取這個緣取那個，名稱轉變緣取。第二種解釋說，又類似名稱。這種解釋的意思是，一切法，不過兩種類別，一種是色類，一種是非色類。四蘊與名稱，同屬于非色類，類似名稱的緣故，四蘊名為『名』。第三種解釋說，隨著名稱而顯現。
【English Translation】 English version: Ignorance is in opposition to vision (referring to wisdom). Therefore, it is known that ignorance is not wisdom. 'Saying that it can taint wisdom' is quoting scripture to prove it. For example, the Sutra says: 'Greed taints the mind, preventing liberation; ignorance taints wisdom, making it impure.' Since this sutra says that ignorance taints wisdom, it is known that the essence of wisdom is not ignorance. If ignorance were wisdom, how could the essence of wisdom still taint wisdom? However, the essence of ignorance is not understanding the Four Noble Truths (duḥkha, samudaya, nirodha, marga), the Three Jewels (Buddha, Dharma, Sangha), and the karmic consequences of good and evil. It is a separate dharma that is the opposite of understanding. The Venerable Dharmatrāta said that the essence of ignorance is that various sentient beings rely on the category of 'self'. The explanation is that ignorance arises relying on 'self', which is like conceit.
From here onwards is the second part, clarifying nāma-rūpa (name and form). The treatise says: 'What is the meaning of nāma-rūpa?' The meaning of rūpa (form) has been explained previously, now only nāma (name) is clarified. The verse says:
'Name is the four formless aggregates.'
The explanation says: 'Name' refers to the four non-form aggregates, which are vedanā (feeling), saṃjñā (perception), saṃskāra (mental formations), and vijñāna (consciousness). Question: 'Is 'name' included in the aggregate of mental formations among the four aggregates? Why are the four aggregates collectively called 'name'?' Answer: There are four explanations in the treatise. The first explanation says that with the established name, the power of the indriya (sense faculties) and viṣaya (sense objects) transforms in meaning, therefore it is called 'name'. Question: 'How does it transform with the power of the name?' Answer: It is that with the various names commonly established in the world, it transforms to interpret and express various meanings. For example, the names of cows, horses, colors, and tastes. Question: 'What is the reason for marking it with a name?' Answer: It transforms and grasps various objects. The explanation says that the meaning of the above treatise, according to this teacher, is that the name of the present time, following the power of the name of ancient times, can transform to interpret and express meaning, either interpreting this object or interpreting that object, interpreting various objects, which is called transformation. Since the name is like this, the four aggregates are also like this. That is to say, the aggregates of feeling, etc., transform and grasp objects according to the power of the sense faculties and sense objects. The transformation is like the name, so the name is marked. Saying 'transforming grasp' means grasping this and grasping that, the name transforms and grasps. The second explanation says that it is also similar to the name. The meaning of this explanation is that all dharmas are only two categories, one is the category of form, and the other is the category of non-form. The four aggregates and the name belong to the same category of non-form, so the four aggregates are called 'name' because they are similar to the name. The third explanation says that it appears with the name.
解意者。謂色法粗著。有不須名顯。如眼見也。四蘊微細。要須名顯必藉名故。故標名稱也。第四釋云。有餘師說。四無色蘊。舍此身已。轉趣餘生。轉變如名。故標名稱。解云。此師約捨身名轉變。初師據緣境。名轉變。轉變雖同。二釋別也。
從此第三。明觸于中有三。一明六觸。二明二觸。三明八觸。且初明六觸者。論云。觸何為義。頌曰。
觸六三和生
釋曰。觸六者。是眼等六識。相應觸也。謂眼識相應觸。乃至意識相應觸。觸體雖一據識分六。三和生者。釋觸義也。謂根境識。三和所生。能有觸對故名為觸。論云。且如五觸生。可三和合。許根境識俱時起故。意根過去法。或未來意識現在。如何和合。解云。此文難也。法或未來者。緣未來法也。言或者不定也。且據緣未來。亦通緣余世。故言或也。此難意者。謂意法識三各居一世。豈名和合。論云。此即名和合。謂因果義成。或同一果。故名和合。謂根境識三。同順生觸故。解云。答(前問也)此有兩釋。初釋者。意法為因。意識為果。因果義成。即名和合。第二解者。根境識三同。一觸果。同一果故。故名和合。此上兩釋。不約同世名和合也 依薩婆多。離三和外。別有觸體。是心所法。若是經部。三和即觸。更無別體。論有相破。
煩而不敘。
從此第二。明二觸。論云。即前六觸。複合為二。所以者何。頌曰。
五相應有對 第六俱增語
釋曰。五相應有對者。眼等五觸。名有對觸。觸雖無對。謂依眼等是有對故。從所依為名。名有對觸。有對之觸依主釋也。第六俱增語者。第六意觸。名增語觸。所以然者。增語是名。名能詮表。增勝於語。故名增語。名是意觸所緣長境。故偏就此名名增語觸。問何故名是意識長境。答謂如眼識但能了青。不了青名。意識了青。亦了青名。故青上名稱之為長。長者余長也。增語是境。觸是能緣。緣增語故。名增語觸。增語之觸。依主釋也。故論云。增語觸名就所緣立。有說意識名為增語。以此意識語為增上方于境轉。五識不然。是故意識獨名增語 觸與增語意識相應。名增語觸。故論云。增語觸名就相應立。
從此第三。明八觸論云。即前六觸。隨別相應。覆成八種。頌曰。
明無明非二 無漏染污余 愛恚二相應 樂等順三受
釋曰。明無明非二者。此有三觸。一明觸。二無明觸。三非明非無明觸。頌言非二者。是第三觸也。無漏染污餘者。釋上三觸也。餘者。謂無漏染污外余有漏善無記也。無漏相應觸。名為明觸。染污相應觸。名無明觸。與有漏善無記。相應
觸名非明非無明觸 愛恚二相應者。此有二觸。一愛觸與貪相應也。二恚觸。謂與瞋相應也。謂煩惱中。此二數起故。無明觸外。別立此二也。樂等順三受者。為約三受攝一切觸。總為三觸。一與樂受相應。名順樂受觸。二與苦受相應。名順苦受觸。三與舍受相應。名順不苦不樂受觸。問何故此觸。名為順受。答論有三釋。一云。此三能引樂等三受故。解云。此則能引順所引也。二云。或是樂等受所領故。解云。受領于觸。觸名順受。此約所領順能領也。三云。或能為受行相依故。解云。受之行相。依觸而生。名為順受。此據所依順能依也。又論云。如何觸為受所領行相依(問第二第三釋也)行相極似觸。依觸而生故(答也)解云。行相極似觸者。答觸是受所領也。如世子孫媚好似父。名能領父。受似觸相。說領觸也。依觸而生故者。明觸受所依也 如是合成十六種觸也。初明六觸。次明二觸。又說明等三觸。其次愛恚二觸。后說順樂等三觸。故成十六。
從此大文第四。明受支。一總。二別。第一總者。論云。受何為義。頌曰。
從此生六受 五屬身余心
釋曰。從此生六受者。從此六觸。能生六受。謂眼觸為緣。所生諸受。乃至意觸為緣所生諸受 五屬身余心者。六中前五。為身受依色根故。
【現代漢語翻譯】 現代漢語譯本 『觸名非明非無明觸』，是指與愛（Tanha，渴愛）和恚（Dosa，嗔恚）兩種煩惱相應的觸。這裡有兩種觸：第一種是愛觸，它與貪（Lobha，貪婪）相應；第二種是恚觸，它與瞋（Anger，憤怒）相應。這兩種煩惱在煩惱中經常生起，因此在無明觸（Avijjā-samphassa，無明之觸）之外，特別設立這兩種觸。 『樂等順三受者』，是爲了通過三種感受（Vedanā，感受）來涵蓋一切觸，總共有三種觸：第一種是與樂受（Sukha vedanā，快樂的感受）相應的觸，稱為順樂受觸；第二種是與苦受（Dukkha vedanā，痛苦的感受）相應的觸，稱為順苦受觸；第三種是與舍受（Upekkhā vedanā，不苦不樂的感受）相應的觸，稱為順不苦不樂受觸。 問：為什麼這些觸被稱為『順受』？ 答：論中有三種解釋：第一種說法是，這三種觸能夠引發樂、苦、舍三種感受。解釋為：這是能引發者順應所引發者。第二種說法是，或者是因為它們是被樂等感受所領納。解釋為：感受領納觸，觸因此被稱為順受。這是從所領納者順應能領納者來說的。第三種說法是，或者是因為它們能夠作為感受的行相所依賴的基礎。解釋為：感受的行相依賴於觸而生起，因此被稱為順受。這是從所依賴者順應能依賴者來說的。 此外，論中說：『觸如何成為感受所領納的行相所依賴的基礎呢？』（這是問第二種和第三種解釋）『行相極其相似於觸，並且依賴於觸而生起。』（這是回答）解釋為：『行相極其相似於觸』，回答了觸是被感受所領納的。就像世間的子孫的容貌很像父親，被稱為能代表父親。感受的相貌與觸相似，因此說感受領納觸。『依賴於觸而生起』，說明了觸是感受所依賴的基礎。 這樣就合成了十六種觸。首先說明六觸（Chachakka-samphassa，六六觸），其次說明愛恚二觸，又說明樂等三觸，其次是愛恚二觸，最後說明順樂等三觸，因此總共是十六種。 從此大段文字的第四部分，說明受支（Vedanāṅga，感受支）。分為總說和別說。第一部分是總說。論中說：『受的意義是什麼？』頌文說： 『從此生六受，五屬身余心。』 解釋為：『從此生六受』，是從這六觸（Chachakka-samphassa，六六觸）能夠產生六種感受。即以眼觸（Cakkhu-samphassa，眼觸）為緣所產生的各種感受，乃至以意觸（Mano-samphassa，意觸）為緣所產生的各種感受。『五屬身余心』，六種感受中的前五種屬於身（Kāya，身體），因為它們依賴於色根（Rūpāyatana，色處）；其餘的屬於心（Citta，心識）。
【English Translation】 English version 'Contact named neither clear nor unclear contact' refers to contact associated with the two afflictions of love (Tanha, craving) and hatred (Dosa, aversion). Here, there are two types of contact: the first is love contact, which is associated with greed (Lobha, greed); the second is hatred contact, which is associated with anger (Anger, anger). These two afflictions frequently arise among afflictions, so these two contacts are specifically established in addition to ignorant contact (Avijjā-samphassa, contact born of ignorance). 'Those who accord with the three feelings of pleasure, etc.' is to encompass all contacts through the three feelings (Vedanā, feeling). In total, there are three types of contact: the first is contact associated with pleasant feeling (Sukha vedanā, pleasant feeling), called contact that accords with pleasant feeling; the second is contact associated with painful feeling (Dukkha vedanā, painful feeling), called contact that accords with painful feeling; the third is contact associated with neutral feeling (Upekkhā vedanā, neutral feeling), called contact that accords with neither painful nor pleasant feeling. Question: Why are these contacts called 'accordant with feeling'? Answer: The treatise has three explanations: The first explanation is that these three can induce the three feelings of pleasure, pain, and equanimity. The explanation is: This is the inducer according with what is induced. The second explanation is that perhaps they are what are apprehended by the feelings of pleasure, etc. The explanation is: Feeling apprehends contact, so contact is called accordant with feeling. This is speaking of what is apprehended according with what can apprehend. The third explanation is that perhaps they can be the basis upon which the characteristics of feeling rely. The explanation is: The characteristics of feeling arise relying on contact, so it is called accordant with feeling. This is speaking of what is relied upon according with what can rely. Furthermore, the treatise says: 'How does contact become the basis upon which the characteristics apprehended by feeling rely?' (This is asking about the second and third explanations.) 'The characteristics are extremely similar to contact and arise relying on contact.' (This is the answer.) The explanation is: 'The characteristics are extremely similar to contact' answers that contact is what is apprehended by feeling. Just as in the world, the appearance of children is very similar to their father, and they are said to be able to represent their father. The appearance of feeling is similar to contact, so it is said that feeling apprehends contact. 'Arising relying on contact' explains that contact is the basis upon which feeling relies. Thus, sixteen types of contact are synthesized. First, the six contacts (Chachakka-samphassa, the six sets of six contacts) are explained, then the two contacts of love and hatred are explained, then the three contacts of pleasure, etc., are explained, then the two contacts of love and hatred, and finally the three contacts that accord with pleasure, etc., are explained, thus totaling sixteen. From this fourth major section, the feeling factor (Vedanāṅga, the factor of feeling) is explained. It is divided into a general explanation and a specific explanation. The first part is the general explanation. The treatise says: 'What is the meaning of feeling?' The verse says: 'From this, six feelings arise; five belong to the body, the rest to the mind.' The explanation is: 'From this, six feelings arise' means that from these six contacts (Chachakka-samphassa, the six sets of six contacts), six types of feeling can arise. That is, the various feelings that arise conditioned by eye contact (Cakkhu-samphassa, eye-contact), and so on, up to the various feelings that arise conditioned by mind contact (Mano-samphassa, mind-contact). 'Five belong to the body, the rest to the mind' means that the first five of the six feelings belong to the body (Kāya, body) because they rely on the sense bases (Rūpāyatana, sense-sphere); the rest belong to the mind (Citta, mind).
色根名身。聚集義也。受依身起。名為身受。身之受故。是依主釋也。意觸所生受。說名心受。但依心故。名為心受。心之受故。亦依主釋。此上二受。俱從所依為名。思之可解。薩婆多宗。受之與觸俱時而起。觸生於受同時因果。若經部宗。觸既為因能生於受。故觸與受必不同時。彼宗不許同時因果。論有相破。煩而不敘。
從此第二。別明於中有二。一開定數。二義分別。且初開定數者。頌曰。
此覆成十八 由意近行異
釋曰。此覆成十八由意近行異者。此前心受。由意近行異。復分成十八。應知此復聲。顯乘前起后。意近行異。有十八者。謂心受中。有喜憂舍緣六境起。各六近行。故成十八。且喜緣六境。有六喜近行。憂緣六境。有六憂近行。舍緣六境。有六舍近行。問若由自性。應但有三。喜憂舍三自性異故。若由相應應唯有一。一切皆與意相應故。若由所緣應但有六。色等六境。為所緣故 答此成十八。具足由三。由自性相應所緣三義。乃成十八也 于中十五名不雜緣。謂色等五。十五近行。境各別故。名不雜緣。三法近行。皆通二種。法且有二。一者別法。謂五境外。所餘法也。二者通法。所謂五境。或二二合緣。乃至五五合緣。以雜緣故。此之五境。亦名為法。喜憂舍三。若緣別
【現代漢語翻譯】 現代漢語譯本 『色根名身』（Śarīra-indriya，身體的感官能力）。是聚集的意思。感受依賴身體而生起，稱為『身受』（Kāya-vedanā，身體的感受）。因為是身體的感受，所以是依主釋（Tatpuruṣa，梵文複合詞的一種，表示依屬關係）。意觸所生的感受，稱為『心受』（Citta-vedanā，心的感受）。僅僅依賴心而存在，所以稱為『心受』。因為是心的感受，也是依主釋。以上兩種感受，都是從所依賴的事物來命名。思考一下就可以理解。薩婆多宗（Sarvāstivāda，一切有部），認為感受和觸（Sparśa，接觸）同時生起。觸產生感受，是同時的因果關係。如果按照經部宗（Sautrāntika，經量部）的觀點，觸作為因能夠產生感受，所以觸和感受必定不同時。他們不承認同時的因果關係。論中有相互駁斥，這裡就不詳細敘述了。
從此第二部分，分別闡明『中有』（Antarābhava，中陰身）的含義，分為兩點：一是確定數量，二是解釋意義。首先確定數量，頌文說：
『此覆成十八，由意近行異』
解釋：『此覆成十八由意近行異』，是指此前的心受，由於『意近行』（Manopavicāra，與意相關的活動）的不同，又可以分為十八種。應該知道這裡的『此復』，表示承接前面的內容而引發後面的內容。『意近行』有十八種，是指心受中，有喜、憂、舍三種感受緣於六境（色、聲、香、味、觸、法）而生起，每種感受各有六種『近行』，所以總共是十八種。比如喜緣於六境，有六種喜的『近行』；憂緣於六境，有六種憂的『近行』；舍緣於六境，有六種舍的『近行』。問：如果從自性上來說，應該只有三種，因為喜、憂、舍三種自性不同。如果從相應上來說，應該只有一種，因為一切都與意相應。如果從所緣上來說，應該只有六種，因為色等六境是所緣。答：這樣構成十八種，是由於同時具備了三種因素：自性、相應和所緣，才形成了十八種。其中十五種稱為『不雜緣』，是指色等五種，各有十五種『近行』，因為所緣的境各不相同，所以稱為『不雜緣』。三種法『近行』，都通於兩種情況。法有兩種：一種是『別法』，指五境之外的其他法；另一種是『通法』，指五境本身，或者二二合緣，乃至五五合緣，因為是雜亂的緣故，這五境也稱為法。喜、憂、舍三種感受，如果緣于別
【English Translation】 English version 『Śarīra-indriya』 (色根名身, the physical sense faculties) means 『gathering』. Feeling arises dependent on the body, and is called 『Kāya-vedanā』 (身受, bodily feeling). Because it is a feeling of the body, it is a Tatpuruṣa (依主釋, a type of Sanskrit compound word indicating a dependent relationship). Feeling arising from mental contact is called 『Citta-vedanā』 (心受, mental feeling). It exists solely dependent on the mind, so it is called 『mental feeling』. Because it is a feeling of the mind, it is also a Tatpuruṣa. The above two types of feeling are both named based on what they depend on. This can be understood through reflection. The Sarvāstivāda (薩婆多宗, the All-Existing school) believes that feeling and contact (Sparśa, 觸) arise simultaneously. Contact produces feeling, and this is a simultaneous cause and effect. According to the Sautrāntika (經部宗, the Sutra school), contact, as a cause, can produce feeling, so contact and feeling must not be simultaneous. They do not accept simultaneous cause and effect. There are refutations in the treatises, but they will not be elaborated here.
From this second part, the meaning of 『Antarābhava』 (中有, the intermediate state) is explained separately in two points: first, determining the number; second, explaining the meaning. First, determining the number, the verse says:
『This further becomes eighteen, due to differences in mental activity.』
Explanation: 『This further becomes eighteen, due to differences in mental activity』 means that the previous mental feeling can be further divided into eighteen types due to the differences in 『Manopavicāra』 (意近行, mental activity). It should be known that 『this further』 indicates that the following content is based on the preceding content. There are eighteen types of 『mental activity』, which means that in mental feeling, there are three types of feelings—joy, sorrow, and equanimity—arising from the six objects (form, sound, smell, taste, touch, and dharma), and each feeling has six types of 『mental activity』, so there are a total of eighteen types. For example, joy arises from the six objects, and there are six types of joyful 『mental activity』; sorrow arises from the six objects, and there are six types of sorrowful 『mental activity』; equanimity arises from the six objects, and there are six types of equanimous 『mental activity』. Question: If based on their nature, there should only be three types, because the natures of joy, sorrow, and equanimity are different. If based on association, there should only be one type, because everything is associated with the mind. If based on what is cognized, there should only be six types, because the six objects such as form are what is cognized. Answer: This constitutes eighteen types because it simultaneously possesses three factors: nature, association, and what is cognized, which forms the eighteen types. Among them, fifteen types are called 『non-mixed conditions』, which refers to the five objects such as form, each having fifteen types of 『mental activity』, because the cognized objects are different, so they are called 『non-mixed conditions』. The three dharma 『mental activities』 all apply to two situations. There are two types of dharma: one is 『separate dharma』, which refers to other dharmas besides the five objects; the other is 『common dharma』, which refers to the five objects themselves, or two combined, or even five combined, because they are mixed, these five objects are also called dharma. The three feelings of joy, sorrow, and equanimity, if arising from separate
法。名不雜緣。緣別法時。兼緣色等。或唯合緣色等五境。名為雜緣。故法近行。通二種也 問此意近行名。為因何義。答傳說喜等。意為近緣。于諸境中。數遊行故。有說。喜等能為近緣。令意于境數遊行故 身受不名意近行者。良謂身受。有二種依。一依五根。二依意根。非唯依意故不名近。由無分別故亦非行 第三禪樂唯依意根。亦有分別。非近行者。謂欲界意識無樂根故。緣初欲界無樂近行故。上界樂亦不立也。又于意地有喜有憂。以相對故。各立近行。第三靜慮雖有意樂。而無意苦無所對故。不立近行。
從此第二義分別。一系緣分別。二有漏無漏分別。初系緣分別者。論云。諸意近行幾欲界系。欲界意近行幾何所緣。色無色界為問亦爾。頌曰。
欲緣欲十八 色十二上三 二緣欲十二 八自二無色 后二緣欲六 四自一上緣 初無色近分 緣色四自一 四本及三邊 唯一緣自境
釋曰。初兩句明欲界。次四句明色界。后四句明無色界 欲緣欲十八者。上欲明系十八。下欲明緣境十八。謂欲界系具足十八。緣欲界境。其數亦然 色十二上三者。此明欲界近行緣上界境界數也。欲緣色界境。唯十二。謂喜憂舍各緣色四。三四十二。彼無香味。除香味六也。上三者。上謂無
【現代漢語翻譯】 現代漢語譯本： 法。名為不雜緣，當緣與法分離時，會兼帶緣於色等（rupa）境。或者僅僅是合起來緣於色等五境，這被稱為雜緣。因此，法近行（dharma-upacara）通於這兩種情況。 問：此意近行（mano-upacara）之名，是根據什麼意義而立的？答：傳說喜等（priti）心所，對於意來說是近緣，因為它們在各種境界中頻繁生起。也有說法是，喜等能作為近緣，使意在境界中頻繁生起。 身受（kaya-vedana）和受（vedana）不被稱為意近行，是因為身受有兩種所依：一是依於五根（panca-indriya），二是依于意根（mano-indriya）。並非僅僅依于意根，所以不稱為近。又因為沒有分別作用，所以也不是行。 第三禪（trtiya-dhyana）的樂（sukha）僅僅依于意根，也有分別作用，但不是近行。這是因為欲界（kama-dhatu）意識沒有樂根（sukha-indriya）的緣故，所以緣于最初欲界沒有樂近行。上界的樂也不成立。又在意地（mano-bhumi）有喜有憂（domanassa），因為是相對的，所以各自立為近行。第三靜慮（trtiya-dhyana）雖然有意的樂，但沒有意的苦，沒有相對的事物，所以不立為近行。 從此，從第二義進行分別：一是系緣分別，二是有漏無漏分別。首先是系緣分別。論中說：『諸意近行有多少是欲界系的？欲界意近行有多少所緣是色界、無色界？』提問也一樣。頌說： 『欲緣欲十八，色十二上三，二緣欲十二，八自二無色，后二緣欲六，四自一上緣，初無色近分，緣色四自一，四本及三邊，唯一緣自境。』 解釋：最初兩句說明欲界，接著四句說明色界（rupa-dhatu），最後四句說明無色界（arupa-dhatu）。欲緣欲十八：上面的『欲』說明系，十八說明數量。下面的『欲』說明緣境，十八說明數量。意思是說，欲界系具足十八，緣欲界境，其數量也是這樣。色十二上三：這說明欲界近行緣上界境界的數量。欲緣色界境，只有十二。即喜、憂、舍（upeksa）各自緣色界四境，三四得十二。因為色界沒有香味，所以除去香味六境。上三：『上』是指無色界。
【English Translation】 English version: Dharma. It is called 'not mixed condition' (a-misra-pratyaya) when the condition is separate from the dharma, it also conditions form etc. (rupa). Or it only conditions the five objects such as form etc. together, which is called 'mixed condition' (misra-pratyaya). Therefore, dharma-upacara (dharma-near-conduct) applies to both cases. Question: What is the meaning of the name mano-upacara (mind-near-conduct)? Answer: It is said that mental factors such as joy (priti) are near conditions for the mind because they frequently arise in various objects. Some say that joy etc. can be near conditions, causing the mind to frequently arise in objects. Bodily feeling (kaya-vedana) and feeling (vedana) are not called mano-upacara because bodily feeling has two supports: one is based on the five sense organs (panca-indriya), and the other is based on the mind organ (mano-indriya). It is not solely based on the mind organ, so it is not called 'near'. Also, because it lacks discrimination, it is not 'conduct'. The happiness (sukha) of the third dhyana (trtiya-dhyana) is only based on the mind organ and has discrimination, but it is not near-conduct. This is because the consciousness of the desire realm (kama-dhatu) does not have the happiness faculty (sukha-indriya), so there is no happiness-near-conduct in the initial desire realm. The happiness of the upper realms is also not established. Furthermore, in the mind-ground (mano-bhumi), there are joy and sorrow (domanassa), and because they are relative, each is established as near-conduct. Although the third dhyana has mental happiness, it does not have mental suffering, and there is nothing relative to it, so near-conduct is not established. From this, we distinguish from the second meaning: first, the distinction of conditioned-object (alambana), and second, the distinction of with- outflows (sasrava) and without-outflows (anasrava). First is the distinction of conditioned-object. The treatise says: 'How many of the mano-upacaras are related to the desire realm? How many of the conditioned-objects of the desire realm's mano-upacaras are the form realm (rupa-dhatu) and the formless realm (arupa-dhatu)?' The question is the same. The verse says: 'Desire conditions desire eighteen, Form twelve, above three, Two condition desire twelve, Eight self, two formless, The latter two condition desire six, Four self, one above condition, The initial formless near-division, Conditions form four self one, Four fundamental and three bordering, Only conditions its own object.' Explanation: The first two lines explain the desire realm, the next four lines explain the form realm, and the last four lines explain the formless realm. 'Desire conditions desire eighteen': The 'desire' above explains the connection, and eighteen explains the quantity. The 'desire' below explains the conditioned-object, and eighteen explains the quantity. It means that the desire realm connection is complete with eighteen, and it conditions the desire realm object, and the quantity is also like this. 'Form twelve, above three': This explains the quantity of the desire realm near-conduct conditioning the upper realm object. Desire conditions the form realm object, only twelve. That is, joy, sorrow, and equanimity (upeksa) each condition the four objects of the form realm, three times four equals twelve. Because the form realm does not have smell and taste, the six objects of smell and taste are removed. 'Above three': 'Above' refers to the formless realm.
色。欲緣無色。唯得有三。謂喜憂舍。各緣彼法。彼無色等五所緣境。故有三法 二緣欲十二者。二謂初禪二禪。此初二禪唯系十二。謂六喜六舍。但除六憂。彼無憂故。緣欲界境。共亦有十二。除六憂境也 八自二無色者。謂初二禪緣自界八。謂彼喜舍各緣四境。除香味四。二無色者。緣無色二。謂喜與舍各緣彼法。后二緣欲。六者第三四禪名為后二。三四靜慮唯系六種。彼無六喜。但有六舍。緣欲界境。亦得有六。色等六也。四自一上緣者。三四靜慮緣自境四。謂舍緣四境。除香味二也。一上緣者。一緣無色。謂法近行 初無色近分緣色四自一者。謂空處近分唯系四種。緣色界境亦有四種。謂空處近分起有漏道。能緣色界第四靜慮色等四境。既緣有四。系亦四也。緣自界一。謂唯法境 四本及三邊唯一緣自境者。謂空處等四根本地及識處等三近分地。名為三邊。此七地中唯一。謂法。無色根本不緣色界。彼上三邊亦不緣色。故唯有法一近行也。不緣色義。定品當辨。
從此第二有漏無漏分別者。論云。此意近行通無漏耶。頌曰。
十八唯有漏
釋曰。此意近行三界所繫。故唯有漏。不通無漏。論云。誰成就幾意近行耶。謂生欲界。若未獲得色界善心。成欲一切初二定八三四定四無色界一。所成上
【現代漢語翻譯】 現代漢語譯本 。緣無色界（Ārūpyadhātu，沒有物質的界），只有三種可能，即喜、憂、舍（Upekṣā，不苦不樂的心情），各自緣于彼法。彼無色等五所緣境，故有三種法。 二緣欲十二者，二指初禪（Prathama Dhyāna，色界的第一禪定）和二禪（Dvitīya Dhyāna，色界的第二禪定）。這初二禪只與十二種心所相應，即六種喜和六種舍，但排除六種憂，因為彼處沒有憂。緣欲界（Kāmadhātu，有情眾生所住的世界，包括地獄、餓鬼、畜生、人、阿修羅和六慾天）境，共有十二種，也除去了六種憂境。 八自二無色者，指初二禪緣自界八種心所，即彼喜舍各自緣四境，除香味四種。二無色者，緣無色界二種心所，即喜與舍各自緣彼法。后二緣欲六者，第三禪（Tṛtīya Dhyāna，色界的第三禪定）和第四禪（Caturtha Dhyāna，色界的第四禪定）名為后二。三四靜慮（Dhyāna，禪定）只與六種心所相應，彼處沒有六種喜，只有六種舍，緣欲界境，也可能有六種，即色等六種。 四自一上緣者，三四靜慮緣自境四種心所，即舍緣四境，除香味二種。一上緣者，一緣無色界，即法近行（dharmānupassanā，對法的觀察）。 初無色近分（Ārūpyadhātu-samāpatti，無色界的入門禪定）緣色界四自一者，指空無邊處近分（Ākāśānantyāyatana-samāpatti，無色界的第一禪定）只與四種心所相應，緣境也有四種，即空無邊處近分生起有漏道，能緣第四靜慮色等四境。既然緣有四種，相應的也有四種。緣自界一種，即唯法境。 四本及三邊唯一緣自境者，指空無邊處等四根本地（無色界的四種根本禪定）及識無邊處等三近分地（無色界三種近分禪定），名為三邊。這七地中只有一種，即法。無色根本不緣，彼上三邊也不緣色，所以只有法一種近行。不緣色的意義，在定品中會辨析。 從此第二有漏（sāsrava，與煩惱相關的）無漏（anāsrava，沒有煩惱的）分別者，論中說，此意近行通無漏嗎？頌說： 十八唯有漏 釋說，此意近行是三界（trayo dhātu，欲界、色界、無色界）所繫，所以只有有漏，不通無漏。論中說，誰成就幾種意近行呢？指生在欲界，如果未獲得善心，成就欲界一切、初二定八、三四定四、無**一。所成上
【English Translation】 English version . Only three are possible in relation to the Ārūpyadhātu (formless realm): joy, sorrow, and Upekṣā (equanimity), each arising in dependence on that dharma. Because of the five objects of perception such as the formless realm, there are these three dharmas. 『Two related to desire, twelve』 means the first Dhyāna (first meditative absorption in the form realm) and the second Dhyāna (second meditative absorption in the form realm). These first two Dhyānas are only associated with twelve mental factors, namely six of joy and six of Upekṣā, but excluding the six of sorrow, because there is no sorrow there. In relation to the Kāmadhātu (desire realm), there are twelve in total, also excluding the six objects of sorrow. 『Eight from self, two formless』 refers to the first two Dhyānas relating to eight mental factors of their own realm, namely joy and Upekṣā each relating to four objects, excluding the four of smell and taste. 『Two formless』 refers to the two mental factors of the formless realm, namely joy and Upekṣā each relating to that dharma. 『Later two related to desire, six』 means the third Dhyāna (third meditative absorption in the form realm) and the fourth Dhyāna (fourth meditative absorption in the form realm) are called the 『later two』. The third and fourth Dhyānas are only associated with six types, as there are no six of joy there, only six of Upekṣā. In relation to the desire realm, there may also be six, namely the six such as form. 『Four from self, one from above』 means the third and fourth Dhyānas relate to four mental factors of their own realm, namely Upekṣā relating to four objects, excluding the two of smell and taste. 『One from above』 means one relates to the formless realm, namely dharmānupassanā (contemplation of dharma). 『Initial formless proximity relating to form, four from self, one』 means the Ākāśānantyāyatana-samāpatti (sphere of infinite space) is only associated with four types, and there are also four types in relation to ** objects, namely the Ākāśānantyāyatana-samāpatti arising with defiled paths, capable of relating to the four objects such as form of the ** fourth Dhyāna. Since it relates to four, it is also associated with four. One relates to its own realm, namely only the object of dharma. 『Four fundamental and three bordering, only one relates to its own realm』 means the four fundamental grounds such as the sphere of infinite space (the four fundamental meditative absorptions of the formless realm) and the three bordering grounds such as the sphere of infinite consciousness (the three proximity meditative absorptions of the formless realm) are called the 『three bordering』. Among these seven grounds, there is only one, namely dharma. The fundamental formless does not relate to , and the three bordering above also do not relate to form, so there is only one proximity, namely dharma. The meaning of not relating to form will be analyzed in the section on concentration. From this, secondly, the distinction between sāsrava (defiled) and anāsrava (undefiled) is made. The treatise says, 『Does this proximity of intention extend to the undefiled?』 The verse says: 『Eighteen are only defiled』 The explanation says, 『This proximity of intention is associated with the three realms (trayo dhātu, desire realm, form realm, and formless realm), so it is only defiled and does not extend to the undefiled.』 The treatise says, 『Who attains how many proximities of intention?』 It refers to those born in the desire realm, if they have not attained ** wholesome mind, they attain all of the desire realm, eight of the first and second Dhyānas, four of the third and fourth Dhyānas, and one of the *. What is attained above
界皆不緣下。唯染污故(解云。欲界有情成三界染故。雖未得上界善心。而成彼地染污近行也) 論云。若已獲得色界善心。未離欲貪。成欲一切初靜慮十。唯成四喜染。不緣下香味境故。舍具成六。未至定中善心得緣香味境故。余隨此理。如應當知。解云。未離欲貪。顯未得根本也。言獲得彼善。唯近分也。然近分地唯舍無喜。既得善舍。故舍有六。善緣下也。未得根本。成彼染喜。故唯有四。染不緣下也。又論云。若生色界。唯成欲界一舍法近行。謂通果心俱。解云。以通果心唯舍相應也。此上所論十八近行皆通有漏。是婆娑宗 然依經部。于有漏中。唯取雜染。名為近行。于愛門立喜近行。或於憎門。立憂近行。或於不擇舍門。立舍近行。以雜染故。所以近行名耽嗜依。是染喜憂舍也。為治染故。立出離依。即善喜憂舍也。故論云。即喜等為三十六師句。謂為耽嗜依出離依別。此句差別大師說故。耽嗜依者。謂諸染受。出離依者。謂諸善受。解云。染善相對。各有十八。成三十六句。
從此第二餘指別文。論云。何緣不說所餘有支。頌曰。
余已說當說
釋曰。上來所明無明等四所餘六支。已說當說故此不論。且識與六處。界品已說。前言識謂各了別。是識支也。名眼等五根。六處支也。行有
【現代漢語翻譯】 現代漢語譯本： 界（Dhatu，指欲界、色界、無色界）皆不緣下，唯因染污的緣故（解釋說，欲界有情成就三界的染污，所以即使沒有得到上界的善心，也成就了彼地的染污近行）。
論中說：『如果已經獲得了善心，但未離開欲貪，則成就欲界的一切和初禪的十種。只成就四喜的染污，因為不緣地獄的香味境。舍（Upeksha，不苦不樂感受）具足則成就六種。』因為未至定中的善心能夠緣香味境，其餘的依此道理，應當知道。解釋說：『未離開欲貪』，顯示未得到根本定。『獲得彼善』，唯指近分定。然而近分地只有舍而沒有喜。既然得到了善舍，所以舍有六種，因為善能緣地獄。未得到根本定，成就彼地的染污喜，所以只有四種，因為染污不緣地獄。
又論中說：『如果生起通果心，則只成就欲界的一種舍法近行』，指的是通果心俱生。解釋說：『因為通果心唯與舍相應。』以上所論述的十八種近行都通於有漏，這是婆沙宗的觀點。
然而依據經部宗，在有漏法中，只取雜染法，名為近行。在愛門中建立喜近行，或者在憎門中建立憂近行，或者在不擇舍門中建立舍近行，因為是雜染的緣故。所以近行名為耽嗜依，是染污的喜、憂、舍。爲了對治染污，建立出離依，即善的喜、憂、舍。所以論中說：『即喜等為三十六師句』，指的是因為耽嗜依和出離依的差別。此句的差別是大士所說。耽嗜依指的是諸染污受，出離依指的是諸善受。解釋說：『染污和善相對，各有十八種，成就三十六句。』
從此第二部分，剩餘的指別文。論中說：『什麼緣故不說其餘的有支？』頌說：
『余已說當說』
解釋說：上面所說明的無明等四種，以及剩餘的六支，已經說了或將要說，所以這裡不討論。而且識與六處，在界品中已經說了。前面說的識，指的是各別了別，是識支。所謂的眼等五根，是六處支。行有（Karma-bhava，業有）
【English Translation】 English version: All realms (Dhatu, referring to the Desire Realm, Form Realm, and Formless Realm) do not cognize the lower realms, only because of defilement (explanation: sentient beings in the Desire Realm accomplish the defilements of the three realms, so even if they have not attained the wholesome mind of the upper realms, they accomplish the defiled near-attainment of those realms).
The treatise says: 'If one has already attained a wholesome mind but has not yet separated from desire-attachment, then one accomplishes all of the Desire Realm and ten of the First Dhyana. One only accomplishes the defilement of the four joys because one does not cognize the lower realms of smell and taste. If equanimity (Upeksha, neither pleasant nor unpleasant feeling) is complete, then one accomplishes six. 'Because the wholesome mind in the preliminary stage of concentration (未至定, Miweijiding) can cognize the realms of smell and taste, the rest should be understood according to this principle.' Explanation: 'Has not yet separated from desire-attachment' indicates that one has not attained the fundamental concentration. 'Attained that wholesome' only refers to the near-attainment concentration. However, in the near-attainment stage, there is only equanimity and no joy. Since one has attained wholesome equanimity, there are six equanimities because wholesomeness can cognize the lower realms. Not having attained the fundamental concentration, one accomplishes the defiled joy of that realm, so there are only four because defilement does not cognize the lower realms.
Furthermore, the treatise says: 'If a supernormal fruition mind arises, then one only accomplishes one kind of equanimity-dharma near-attainment of the Desire Realm,' referring to the supernormal fruition mind arising together. Explanation: 'Because the supernormal fruition mind is only associated with equanimity.' The eighteen near-attainments discussed above all pertain to the contaminated (有漏, Youlou), which is the view of the Vaibhashika school.
However, according to the Sautrantika school, among the contaminated dharmas, only the mixed defilements are taken as near-attainment. In the gateway of love, joy near-attainment is established; or in the gateway of hatred, sorrow near-attainment is established; or in the gateway of indiscriminate equanimity, equanimity near-attainment is established, because they are mixed with defilement. Therefore, near-attainment is called the basis of addiction, which is defiled joy, sorrow, and equanimity. To counteract defilement, the basis of liberation is established, which is wholesome joy, sorrow, and equanimity. Therefore, the treatise says: 'That is, joy, etc., are the thirty-six teacher-sentences,' referring to the difference between the basis of addiction and the basis of liberation. This sentence difference is spoken by the great masters. The basis of addiction refers to all defiled feelings, and the basis of liberation refers to all wholesome feelings. Explanation: 'Defilement and wholesomeness are relative, each having eighteen, accomplishing thirty-six sentences.'
From this second part, the remaining distinguishing text. The treatise says: 'For what reason are the remaining limbs of dependent origination not discussed?' The verse says:
'The remaining have been spoken or will be spoken.'
Explanation: The four mentioned above, such as ignorance, and the remaining six limbs, have been spoken or will be spoken, so they are not discussed here. Moreover, consciousness and the six sense bases have already been discussed in the section on realms. The consciousness mentioned earlier refers to individual discernment, which is the consciousness limb. The so-called five sense organs, such as the eye, are the six sense base limb. Karma-bhava (行有, Xingyou)
二支。業品當說。愛取二支。隨眠品。說。生老死二是識等攝。故無指陳。
從此大文第二略攝喻顯。論云。此諸緣起略立為三。謂煩惱業異熟果事也。應寄外喻顯別功能。頌曰。
此中說煩惱 如種復如龍 如草根樹莖 及如糠裹米 業如有糠米 如草藥如華 諸異熟果事 如成熟飲食
釋曰。前四句喻顯煩惱。次兩句喻顯業因。后兩句喻顯果事。煩惱如種者。如從種子芽莖等生。從煩惱生煩惱業事。煩惱如龍者。如龍鎮池水恒不竭。煩惱鎮業。感果無窮。煩惱如草根者。如草根未拔。苗剪剪還生。未拔煩惱根。趣滅滅還起。如樹莖者。如樹莖頻生枝葉華果。從諸煩惱。數起惑業事。及如糠裹米者。如糠裹米能生芽等。煩惱裹業能感餘生。業如有糠米者。如米有糠能生芽等。業有煩惱。能招異熟。業如草藥者。如諸草藥果熟為後邊。業果熟已。更不招異熟。業如華者。如華于果為生近因。業為近因。能生異熟。果如成熟飲食者。如熟飲食但應受用。不可復轉成余飲食。異熟果事既成熟已。不能更招餘生異熟。
從此大文第九明四有者。論云。如是緣起煩惱業事。生生相續。不過四有。中生本死。如前已釋。染不染義。三界有無。今當略辨。頌曰。
於四種有中 生有唯
【現代漢語翻譯】 二支（兩個分支）。業品（關於業的章節）應當說明。愛（貪愛）和取（執取）是兩個分支。隨眠品（關於潛在煩惱的章節）說明。生（出生）和老死（衰老和死亡）二者被識等所包含，因此沒有特別指明。
從此大段文字開始，第二部分用比喻來簡要概括和闡明。論中說：『這些緣起可以簡要地概括為三類，即煩惱、業和異熟果事。』應該藉助外部的比喻來顯示它們各自的功能。頌詞說：
『這裡說煩惱，如種子又如龍，如草根樹莖，及如糠裹米；業如有糠米，如草藥如華；諸異熟果事，如成熟飲食。』
解釋說：前面四句比喻闡明煩惱，接下來的兩句比喻闡明業因，後面的兩句比喻闡明果事。煩惱如種子，就像從種子生長出芽、莖等一樣，從煩惱產生煩惱業事。煩惱如龍，就像龍鎮守池水，池水永遠不會枯竭一樣，煩惱鎮守業，感生果報無窮無盡。煩惱如草根，就像草根沒有被拔除，即使剪掉草苗還會再生長一樣，沒有拔除煩惱的根，即使想要滅除煩惱，煩惱還會再次生起。如樹莖，就像樹莖頻繁地生長出枝葉花果一樣，從各種煩惱，不斷地產生迷惑和業事。及如糠裹米，就像糠包裹著米粒能夠生長出芽等一樣，煩惱包裹著業能夠感生來世。業如有糠米，就像米有糠能夠生長出芽等一樣，業有煩惱，能夠招感異熟果報。業如草藥，就像各種草藥果實成熟后就結束了一樣，業果成熟后，不再招感異熟果報。業如華，就像花對於果實來說是產生的近因一樣，業是近因，能夠產生異熟果報。果如成熟飲食，就像成熟的飲食只能被享用，不能再轉化成其他的飲食一樣，異熟果事既然已經成熟，就不能再招感來世的異熟果報。
從此大段文字開始，第九部分闡明四有（四種存在狀態）。論中說：『像這樣，緣起、煩惱、業事，生生相續，不會超過四有，即中陰有（中有）、生有（出生）、本有（生存）和死有（死亡）。』如前文已經解釋過。染（污染）與不染（不污染）的含義，三界（欲界、色界、無色界）的有無，現在將簡要地辨析。頌詞說：
『在四種有中，生有唯……』
【English Translation】 Two branches. The chapter on Karma (Karma-kanda) should explain. Craving (Trsna) and grasping (Upadana) are two branches. The chapter on latent defilements (Anusaya-kanda) explains. Birth (Jati) and old age and death (Jara-marana) are included in consciousness (Vijnana) and so on, so there is no specific indication.
From this major section, the second part uses metaphors to briefly summarize and elucidate. The treatise says: 'These dependent origination can be briefly summarized into three categories, namely afflictions, karma, and the results of maturation.' External metaphors should be used to show their respective functions. The verse says:
'Here it says afflictions, like seeds and like dragons, like grass roots and tree trunks, and like rice wrapped in chaff; karma is like rice with chaff, like herbs and like flowers; the results of maturation are like cooked food.'
The explanation says: The first four lines metaphorically explain afflictions, the next two lines metaphorically explain the cause of karma, and the last two lines metaphorically explain the results. Afflictions are like seeds, just as sprouts and stems grow from seeds, from afflictions arise karmic actions. Afflictions are like dragons, just as dragons guard the pond and the water never dries up, afflictions guard karma, and the resulting retribution is endless. Afflictions are like grass roots, just as grass roots are not pulled out, even if the seedlings are cut off, they will still grow, if the roots of afflictions are not pulled out, even if one wants to eliminate afflictions, they will arise again. Like tree trunks, just as tree trunks frequently grow branches, leaves, flowers, and fruits, from various afflictions, delusion and karmic actions constantly arise. And like rice wrapped in chaff, just as rice wrapped in chaff can grow sprouts and so on, afflictions wrapped in karma can cause future lives. Karma is like rice with chaff, just as rice with chaff can grow sprouts and so on, karma has afflictions, and can attract the results of maturation. Karma is like herbs, just as various herbs end when the fruit is ripe, after the karmic fruit is ripe, it no longer attracts the results of maturation. Karma is like flowers, just as flowers are the proximate cause of fruit, karma is the proximate cause, and can produce the results of maturation. The result is like cooked food, just as cooked food can only be enjoyed and cannot be transformed into other food, since the results of maturation have matured, they can no longer attract the results of maturation in future lives.
From this major section, the ninth part explains the four existences (four states of being). The treatise says: 'Like this, dependent origination, afflictions, karmic actions, continue from life to life, and will not exceed the four existences, namely the intermediate existence (Antarabhava), birth existence (Jati-bhava), the existence of life (Bhava-bhava), and death existence (Marana-bhava).' As explained earlier. The meaning of defiled (contaminated) and undefiled (uncontaminated), the existence or non-existence of the three realms (Desire realm, Form realm, Formless realm), will now be briefly analyzed. The verse says:
'Among the four existences, birth existence only...'
染污 由自地煩惱 餘三無色三
釋曰。前三句及第四句餘三字三性分別門。最後三字三界分別。於四有中。生有唯染污。謂受生時。自地煩惱皆能潤生。故對法者咸作是言。諸煩惱中。無一煩惱于結生位無潤功能。然諸結生唯煩惱力。非由自力現起纏垢。解云。自力纏者。嫉慳忿覆悔眠也。垢謂六垢。此纏及垢起不籍他。故名自力。以自力故。要因思擇。方始現前。初受生時。身心昧劣。故不起也。無慚。無愧。昏沉。掉舉。是隨從纏。煩惱起時。必相應故。于受生位。亦得起也 又論云。雖此位中身心昧劣。而由數起或近現行引發力故。煩惱現起。解云。無始名數起。前生稱近行。初受中有。亦唯染污。猶如生有。餘三無色三者。除生有外所餘三有。皆通三性。名為餘三。善染無記也。無色三者。于無色界。唯有三有。但無中有。頌中不言欲色界者。故知于中具足四有。已上總是第一明有情生竟。
從此大文第二明有情住。論云。有情緣起已廣分別。是諸有情由何而住。頌曰。
有情由食住 段欲體唯三 非色不能益 自根解脫故 觸思識三食 有漏通三界 意成及求生 食香中有起 前二益此世 所依及能依 后二于當有 引及起如次
釋曰。有情由食住者
【現代漢語翻譯】 現代漢語譯本 染污 由自身所處的層次的煩惱，以及其餘三個無色界的三個（有）。
解釋：前面的三句以及第四句的『餘三』二字，是關於三性的分別（即善、惡、無記）。最後三個字是關於三界的分別（即欲界、色界、無色界）。在四有（生有、本有、死有、中有）之中，生有唯有染污。這是因為在受生的時候，自身所處層次的煩惱都能夠滋潤生命。所以對法論師都這樣說：在所有的煩惱中，沒有一個煩惱在結生的時候沒有滋潤生命的功能。然而，這些結生僅僅是煩惱的力量，不是由於自身的力量而顯現纏縛和垢染。解釋說，自身的力量所產生的纏縛，指的是嫉妒、慳吝、忿怒、覆藏、後悔、睡眠。垢染指的是六垢。這些纏縛和垢染的產生不依賴於其他因素，所以稱為自身的力量。因為是自身的力量，所以需要經過思考選擇，才開始顯現。最初受生的時候，身心遲鈍，所以不會產生這些。無慚、無愧、昏沉、掉舉，是隨從的纏縛，煩惱產生的時候，必定相應，所以在受生的時候，也能夠產生。另外，論中說：即使在這個階段身心遲鈍，但是由於多次生起或者接近現行所引發的力量，煩惱也會顯現。解釋說，無始以來稱為多次生起，前一生稱為接近現行。最初的受生和中有，也只有染污，就像生有一樣。其餘三個無色界的三有，除了生有之外，其餘三個有都通於三種性質，稱為其餘三個。也就是善、染污、無記。無色界的三有，在無色界中，只有三個有，但是沒有中有。頌中沒有說欲界和色界，所以知道在欲界和色界中，具足四有。以上都是第一部分，說明有情眾生的產生。
從此開始，是大的段落的第二部分，說明有情眾生的存在。論中說：有情眾生的緣起已經廣泛地分別過了，這些有情眾生依靠什麼而存在呢？頌說：
有情眾生依靠食物而存在，段食（kabaḍiṃkārāhāra）在欲界，其體性唯有三種。 沒有色（rūpa）就不能夠利益，因為自身（的器官）解脫的緣故。 觸食（sparśāhāra）、思食（manasañcetanāhāra）、識食（vijñāṇāhāra）這三種食物，有漏，通於三界。 意成身（manomayakāya）以及尋求出生的眾生，以食物的香氣開始。 前面的兩種食物利益這個世界，所依靠的和能夠依靠的。 後面的兩種食物對於未來的存在，引導以及生起，按照順序。
解釋：有情眾生依靠食物而存在。
【English Translation】 English version Defilement From the afflictions of one's own plane, and the remaining three of the three formless realms.
Explanation: The first three lines and the 'remaining three' in the fourth line are about the distinction of the three natures (i.e., wholesome, unwholesome, and neutral). The last three words are about the distinction of the three realms (i.e., the desire realm, the form realm, and the formless realm). Among the four existences (birth existence, life existence, death existence, and intermediate existence), only birth existence is defiled. This is because at the time of conception, the afflictions of one's own plane can all moisten life. Therefore, the Abhidharma masters all say: Among all the afflictions, there is not a single affliction that does not have the function of moistening life at the time of conception. However, these conceptions are only the power of afflictions, not due to one's own power manifesting entanglements and defilements. It is explained that the entanglements produced by one's own power refer to jealousy, stinginess, anger, concealment, regret, and sleep. Defilements refer to the six defilements. The arising of these entanglements and defilements does not depend on other factors, so they are called one's own power. Because it is one's own power, it needs to be considered and chosen before it begins to manifest. At the time of initial conception, the body and mind are dull, so these will not arise. Shamelessness, lack of remorse, torpor, and agitation are accompanying entanglements. When afflictions arise, they must correspond, so they can also arise at the time of conception. In addition, the treatise says: Even though the body and mind are dull at this stage, due to the power of repeated arising or near-present actions, afflictions will manifest. It is explained that since beginningless time is called repeated arising, and the previous life is called near-present action. The initial conception and intermediate existence are also only defiled, just like birth existence. The remaining three existences of the three formless realms, except for birth existence, the remaining three existences all correspond to the three natures, and are called the remaining three. That is, wholesome, defiled, and neutral. The three existences of the formless realm, in the formless realm, there are only three existences, but there is no intermediate existence. The verse does not mention the desire realm and the form realm, so it is known that in the desire realm and the form realm, all four existences are complete. The above is all the first part, explaining the arising of sentient beings.
From this point on, it is the second part of the large section, explaining the existence of sentient beings. The treatise says: The origination of sentient beings has already been widely distinguished. What do these sentient beings rely on to exist? The verse says:
Sentient beings exist by food, coarse food (kabaḍiṃkārāhāra) is in the desire realm, and its nature is only three. Without form (rūpa), it cannot benefit, because one's own (organs) are liberated. Contact food (sparśāhāra), volition food (manasañcetanāhāra), and consciousness food (vijñāṇāhāra), these three foods, are defiled and pervade the three realms. The mind-made body (manomayakāya) and beings seeking birth begin with the fragrance of food. The first two foods benefit this world, what is relied upon and what can be relied upon. The latter two foods for future existence, guide and arise, in order.
Explanation: Sentient beings exist by food.
。標也。經說。世尊自悟一切法。正覺正說。謂諸有情一切無非由食而住。食有四種。一段。二觸。三思。四識。段有二種。謂細及粗。細為欲界中有食香為食故。諸天中食及人劫初食。亦名為細。無便穢故。如油沃沙。散入支體故。或細汗蟲。嬰兒等食。亦名為細。謂身有細蟲。因汗而生。名細汗蟲也。段欲體唯三者。明段食體。如是段食唯欲界系。體唯三塵。謂香味觸。言段食者。可成段別而飲啖故。謂以口鼻。分分受之。光影炎涼及涂洗等。雖無分段。有資益故。亦名為食。故段食言從多分說。光影炎涼名為食者。寒遇日光。及值炎火。熱逢樹影。並得風涼。有益於人。皆名食也。非色不能益自根解脫故者。明色非段食也。論云。色亦可成段別飲啖。何緣非食。以不能益自所對根解脫者故。解云。且色不益自根者。自根是眼。眼見色時。而無益也。自根大種尚無有益。況能益余諸根大種。故色非食。不益解脫者。謂不還果。及阿羅漢。無段食貪。名為解脫。此不還等。色香味觸俱得離貪。雖見美食。而不能益飲啖香味等。便即有益。一種離貪。見色無益。以此故知。色非段食。觸思識三食者。觸謂三和生觸。思謂意業。識謂識蘊。皆能持身。並稱為食。有漏通三界者。觸思等三雖通無漏。而今食體唯取有漏。資
【現代漢語翻譯】 標也（Biao Ye）。經中說，世尊（釋迦牟尼佛的尊稱）自己覺悟了一切法，以正覺的智慧正確地宣說。他說，一切有情眾生都依靠食物才能生存。食物有四種：一、段食，二、觸食，三、思食，四、識食。 段食有兩種，即精細的和粗糙的。精細的段食是欲界眾生，特別是中陰身（死後到投胎之間的狀態）以香氣為食物。諸天（天神）所食用的食物以及人類在劫初時期所食用的食物，也屬於精細的食物，因為它們沒有排泄物。這就像油倒入沙中，分散到身體的各個部分一樣。或者像細小的汗蟲、嬰兒等所食用的食物，也屬於精細的食物。這是指身體里有細小的蟲子，因為汗液而產生，叫做細汗蟲。 段食的本體在欲界只有三種，說明了段食的本體。像這樣的段食只屬於欲界，本體只有三種塵境，即香味觸。之所以稱為段食，是因為它可以分成段落來飲用和食用。這是指通過口鼻，一點一點地接受它。光影、炎熱、涼爽以及塗抹洗滌等，雖然沒有分段，但因為它們有滋養的作用，所以也稱為食。因此，說段食是從大部分情況來說的。光影、炎熱、涼爽被稱為食，是因為寒冷時遇到陽光，或者遇到火焰，炎熱時遇到樹蔭，以及得到涼風，對人有益處，這些都可以稱為食。 '非色不能益自根解脫故'，說明了色不是段食。論中說，色也可以分成段落來飲用和食用，為什麼不是食呢？因為它不能對它所對應的根（眼耳鼻舌身意）的解脫產生益處。解釋說，色不能對自根產生益處，自根是眼，眼睛看到色的時候，並沒有得到益處。自根的大種（地水火風空識）尚且沒有益處，更何況能對其他的根的大種產生益處。所以色不是食。'不益解脫者'，是指不還果（阿那含）以及阿羅漢，他們沒有對段食的貪慾，稱為解脫。這些不還果等，對色香味觸都能夠離貪。即使看到美食，也不能增加飲用和食用香味等，便立即有益處。只有一種離貪，看到色沒有益處。因此可知，色不是段食。 觸食、思食、識食這三種食物，觸是指三和合（根、境、識）所產生的觸覺，思是指意業（心理活動），識是指識蘊（精神意識），它們都能夠維持身體，所以統稱為食。有漏的觸、思、識三食通於三界，雖然觸、思等三種也通於無漏，但現在所說的食的本體只取有漏的，用來資養生命。
【English Translation】 Biao Ye. The sutra says that the World Honored One (a respectful title for Shakyamuni Buddha) himself awakened to all dharmas and correctly proclaimed them with perfect enlightenment. He said that all sentient beings live by food. There are four kinds of food: 1. Segmented food (Duan Shi), 2. Contact food (Chu Shi), 3. Volition food (Si Shi), 4. Consciousness food (Shi Shi). Segmented food has two types, namely fine and coarse. Fine segmented food is for sentient beings in the desire realm, especially the intermediate state (the state between death and rebirth), who take fragrance as food. The food eaten by the devas (gods) and the food eaten by humans at the beginning of the kalpa (cosmic cycle) are also considered fine food because they have no excrement. It's like oil poured into sand, dispersing into various parts of the body. Or like the food eaten by tiny sweat insects, infants, etc., which is also considered fine food. This refers to tiny insects in the body that are produced by sweat, called tiny sweat insects. The substance of segmented food in the desire realm is only three, explaining the substance of segmented food. Such segmented food belongs only to the desire realm, and its substance is only three sense objects, namely smell, taste, and touch. It is called segmented food because it can be divided into segments for drinking and eating. This refers to receiving it bit by bit through the mouth and nose. Light, shadow, heat, coolness, and applying washes, although not segmented, are also called food because they have a nourishing effect. Therefore, the term segmented food is used from the perspective of the majority of cases. Light, shadow, heat, and coolness are called food because encountering sunlight in the cold, or encountering flames, finding shade in the heat, and getting a cool breeze are all beneficial to people and can be called food. 'The reason why form (Se) cannot benefit its own root and liberation' explains that form is not segmented food. The treatise says that form can also be divided into segments for drinking and eating, so why is it not food? Because it cannot benefit the liberation of the root (eye, ear, nose, tongue, body, mind) to which it corresponds. The explanation says that form does not benefit its own root, the self-root is the eye, and when the eye sees form, it does not benefit. The great elements (earth, water, fire, wind, space, consciousness) of the self-root are not beneficial, let alone benefit the great elements of other roots. Therefore, form is not food. 'Those who do not benefit liberation' refers to those who do not return (Anagamin) and Arhats, who have no craving for segmented food and are called liberation. These non-returners, etc., can be free from greed for form, smell, taste, and touch. Even if they see delicious food, it cannot increase the drinking and eating of smell, taste, etc., and it immediately benefits. There is only one kind of detachment, seeing form has no benefit. Therefore, it is known that form is not segmented food. The three foods of contact food, volition food, and consciousness food, contact refers to the sensation produced by the combination of the three (root, object, consciousness), volition refers to mental activity (intentional actions), and consciousness refers to the consciousness aggregate (mental awareness), all of which can maintain the body, so they are collectively called food. The three foods of contact, volition, and consciousness with outflows (leaks) are common to the three realms, although the three of contact, volition, etc. are also common to the outflowless, but the substance of food now refers only to the outflowing, which is used to nourish life.
益有故。若無漏法破壞諸有。故非食也。觸等三食通三界攝。意成及求生食香中有起者。此通經說中有名也。謂契經說。食有四種。能令部多有情安住。及能資益諸求生者。解云。言部多者。此云已生。五趣生已皆名已生。故部多言攝五趣也。言求生者。即是中有。以佛世尊以五種名說中有故。一名意成。從意所生。非精血等外緣成故。二名求生。常喜尋察當生處故。三名食香。香為食故。四名中有。二趣中間所有蘊故。五名為起。對向當生暫時起故。又契經言有壞自體起。有壞世間生。解云。起謂中有。生謂生有。此二無常可破壞故。名為有壞。中有非無標以自體。生有多過。稱曰世間。又契經言。有補特伽羅。已斷起結。未斷生結。於此經中。廣說四句。謂上流者。為第一句。謂無色上流也。于無色界。不受中有。已斷起結。更有受生。未斷生結也 中般涅槃為第二句。正居中有。未斷起結。更不受生。已斷生結 諸阿羅漢為第三句。更無生故。除前諸相為第四句。上來引經意。證中有名為起也 又部多者。是無生義。謂阿羅漢不受生也。諸有愛者。說名求生。更受生故 后四句頌者。明食廢立。問諸有漏法。皆資長有。如何世尊說食唯四。答雖爾。就勝說四。無失。問其勝者何。答頌言前二益此世所依及能依者
。此明二食勝也。言此世者。現在世也。言所依者。謂有根身。段食于彼能為資益。言能依者。謂心心所。觸食于彼能為資益。如是二食。于已生身有資益功能。最為殊勝。后二于當有引及起如此者。明後二食勝也。言當有者。謂未來生。思食是業。能引當有。思食引已。識種子力能起當有。由業所熏識種子力。當有方起。故此二食能益當生。最為殊勝。故雖有漏皆資長有。而就勝說唯有四食。前二如養母。養已生故。后二如生母。生未生故。又論文明段食四句分別。第一句者。是段非食。謂所飲啖為緣。損壞諸根大種。第二句者。是食非段。謂觸等三食。第三句者。亦段亦食。謂所飲啖。為緣。資益諸根大種。第四句者。謂除前相 觸等三食皆有四句。于中是觸等而非食者。謂無漏觸及有漏觸為緣。損壞諸根大種。餘思可解。論云。五趣四生。皆具四食。問如何地獄有段食耶。答飲鐵丸等。雖于食已能為損壞。而能暫時解除飢渴。得食相故。亦名為食。又孤地獄飲食如人。故五趣中皆具四食。
從此大文第三明有情沒。論云。今應正辨。何識現前。何受相應。有死生等。頌曰。
斷善根與續 離染退死生 許唯意識中 死生唯舍受 非定無心二 二無記涅槃 漸死足臍心 最後意識滅
【現代漢語翻譯】 現代漢語譯本： 『此明二食勝也』。意思是說，前兩種食物更為殊勝。『言此世者，現在世也』。這裡說的『此世』，指的是現在這一世。『言所依者，謂有根身』。這裡說的『所依』，指的是具有根的身軀。段食（Kabalikara Ahara，粗細食）對這個身軀能夠起到滋養的作用。『言能依者，謂心心所』。這裡說的『能依』，指的是心和心所（Citta-cetasika，心和心所法）。觸食（Sparsha Ahara，觸食）對心和心所能夠起到滋養的作用。像這樣，段食和觸食對於已經出生的身體具有滋養的功能，所以最為殊勝。 后兩種食物對於未來的生命具有引導和生起的作用，這就是說后兩種食物更為殊勝。『言當有者，謂未來生』。這裡說的『當有』，指的是未來的生命。思食（Manasanchintana Ahara，意思食）是業，能夠引導未來的生命。思食引導之後，識（Vijnana，意識）的種子力量能夠生起未來的生命。由於業力所熏習的識種子力量，未來的生命才得以生起。因此，思食和識食能夠滋養未來的生命，所以最為殊勝。因此，雖然有漏之法都能夠資助增長生命，但就殊勝而言，只有這四種食。前兩種食就像養育孩子的母親，滋養已經出生的身體；后兩種食就像生育孩子的母親，生出尚未出生的身體。 此外，論文中還闡明了段食的四句分別。第一句是『是段非食』，指的是所飲用和啖食的食物，反而會損壞諸根和大種（Mahabhuta，四大元素）。第二句是『是食非段』，指的是觸食、思食和識食這三種食。第三句是『亦段亦食』，指的是所飲用和啖食的食物，能夠滋養諸根和大種。第四句是『非段非食』，指的是排除以上三種情況。觸食等三種食也都有四句分別。其中，『是觸等而非食者』，指的是無漏的觸以及有漏的觸，反而會損壞諸根和大種。其餘的思食和識食可以依此類推理解。論中說，五趣（Gati，五道）四生（Yoni，四種生類）都具備四種食。問：地獄中怎麼會有段食呢？答：飲用鐵丸等。雖然在食用之後會造成損害，但能夠暫時解除飢渴，具有食物的表相，因此也稱為食。此外，孤地獄的飲食和人類一樣。因此，五趣之中都具備四種食。 從此大段文字的第三部分，闡明有情（Sattva，眾生）的死亡。論中說：『現在應當正確辨析，什麼識會現前？什麼感受會相應？有死亡和出生等等。』頌文說： 『斷善根與續，離染退死生，許唯意識中，死生唯舍受，非定無心二，二無記涅槃，漸死足臍心，最後意識滅。』
English version: 『This clarifies the superiority of the two kinds of food.』 It means that the first two types of food are more superior. 『Speaking of 'this world', it refers to the present world.』 Here, 'this world' refers to the present life. 『Speaking of 'that which is relied upon', it refers to the body with its sense faculties.』 Here, 'that which is relied upon' refers to the body with its roots (sense faculties). Kabalikara Ahara (coarse food) can nourish this body. 『Speaking of 'that which relies', it refers to the mind and mental factors.』 Here, 'that which relies' refers to the Citta-cetasika (mind and mental factors). Sparsha Ahara (contact food) can nourish the mind and mental factors. In this way, Kabalikara Ahara and Sparsha Ahara have the function of nourishing the body that has already been born, so they are the most superior. The latter two types of food have the function of guiding and arising future lives, which means that the latter two types of food are more superior. 『Speaking of 'future existence', it refers to future lives.』 Here, 'future existence' refers to future lives. Manasanchintana Ahara (volitional food) is karma and can guide future lives. After Manasanchintana Ahara guides, the seed power of Vijnana (consciousness) can give rise to future lives. Because of the seed power of consciousness that is perfumed by karma, future lives can arise. Therefore, Manasanchintana Ahara and Vijnana Ahara can nourish future lives, so they are the most superior. Therefore, although defiled dharmas can all help to increase life, in terms of superiority, there are only these four types of food. The first two types of food are like a mother who raises a child, nourishing the body that has already been born; the latter two types of food are like a mother who gives birth to a child, giving birth to a body that has not yet been born. In addition, the treatise also clarifies the fourfold distinction of Kabalikara Ahara. The first statement is 'it is Kabalikara Ahara but not food,' which refers to the food that is drunk and eaten, but instead damages the sense faculties and Mahabhuta (the four great elements). The second statement is 'it is food but not Kabalikara Ahara,' which refers to the three types of food: Sparsha Ahara, Manasanchintana Ahara, and Vijnana Ahara. The third statement is 'it is both Kabalikara Ahara and food,' which refers to the food that is drunk and eaten, and can nourish the sense faculties and Mahabhuta. The fourth statement is 'it is neither Kabalikara Ahara nor food,' which refers to excluding the above three situations. The three types of food, such as Sparsha Ahara, also have fourfold distinctions. Among them, 'it is Sparsha Ahara, etc., but not food,' refers to undefiled contact and defiled contact, which instead damages the sense faculties and Mahabhuta. The remaining Manasanchintana Ahara and Vijnana Ahara can be understood by analogy. The treatise says that the five Gati (realms) and four Yoni (modes of birth) all possess the four types of food. Question: How can there be Kabalikara Ahara in hell? Answer: Drinking iron pellets, etc. Although it causes damage after being eaten, it can temporarily relieve hunger and thirst, and has the appearance of food, so it is also called food. In addition, the food of the solitary hells is the same as that of humans. Therefore, all five realms possess the four types of food. From the third part of this great passage, it clarifies the death of Sattva (sentient beings). The treatise says: 『Now we should correctly analyze, which consciousness will appear? Which feeling will correspond? There are death and birth, etc.』 The verse says: 『Severing roots of virtue and continuity, departing from defilement, regression, death, and birth, it is accepted that only in consciousness, death and birth are only accompanied by neutral feeling, not in fixed concentration or mindlessness, the two are neither unwholesome nor neutral, nor in Nirvana, gradual death from feet, navel, heart, the final consciousness ceases.』
【English Translation】 English version: 『This clarifies the superiority of the two kinds of food.』 It means that the first two types of food are more superior. 『Speaking of 'this world', it refers to the present world.』 Here, 'this world' refers to the present life. 『Speaking of 'that which is relied upon', it refers to the body with its sense faculties.』 Here, 'that which is relied upon' refers to the body with its roots (sense faculties). Kabalikara Ahara (coarse food) can nourish this body. 『Speaking of 'that which relies', it refers to the mind and mental factors.』 Here, 'that which relies' refers to the Citta-cetasika (mind and mental factors). Sparsha Ahara (contact food) can nourish the mind and mental factors. In this way, Kabalikara Ahara and Sparsha Ahara have the function of nourishing the body that has already been born, so they are the most superior. The latter two types of food have the function of guiding and arising future lives, which means that the latter two types of food are more superior. 『Speaking of 'future existence', it refers to future lives.』 Here, 'future existence' refers to future lives. Manasanchintana Ahara (volitional food) is karma and can guide future lives. After Manasanchintana Ahara guides, the seed power of Vijnana (consciousness) can give rise to future lives. Because of the seed power of consciousness that is perfumed by karma, future lives can arise. Therefore, Manasanchintana Ahara and Vijnana Ahara can nourish future lives, so they are the most superior. Therefore, although defiled dharmas can all help to increase life, in terms of superiority, there are only these four types of food. The first two types of food are like a mother who raises a child, nourishing the body that has already been born; the latter two types of food are like a mother who gives birth to a child, giving birth to a body that has not yet been born. In addition, the treatise also clarifies the fourfold distinction of Kabalikara Ahara. The first statement is 'it is Kabalikara Ahara but not food,' which refers to the food that is drunk and eaten, but instead damages the sense faculties and Mahabhuta (the four great elements). The second statement is 'it is food but not Kabalikara Ahara,' which refers to the three types of food: Sparsha Ahara, Manasanchintana Ahara, and Vijnana Ahara. The third statement is 'it is both Kabalikara Ahara and food,' which refers to the food that is drunk and eaten, and can nourish the sense faculties and Mahabhuta. The fourth statement is 'it is neither Kabalikara Ahara nor food,' which refers to excluding the above three situations. The three types of food, such as Sparsha Ahara, also have fourfold distinctions. Among them, 'it is Sparsha Ahara, etc., but not food,' refers to undefiled contact and defiled contact, which instead damages the sense faculties and Mahabhuta. The remaining Manasanchintana Ahara and Vijnana Ahara can be understood by analogy. The treatise says that the five Gati (realms) and four Yoni (modes of birth) all possess the four types of food. Question: How can there be Kabalikara Ahara in hell? Answer: Drinking iron pellets, etc. Although it causes damage after being eaten, it can temporarily relieve hunger and thirst, and has the appearance of food, so it is also called food. In addition, the food of the solitary hells is the same as that of humans. Therefore, all five realms possess the four types of food. From the third part of this great passage, it clarifies the death of Sattva (sentient beings). The treatise says: 『Now we should correctly analyze, which consciousness will appear? Which feeling will correspond? There are death and birth, etc.』 The verse says: 『Severing roots of virtue and continuity, departing from defilement, regression, death, and birth, it is accepted that only in consciousness, death and birth are only accompanied by neutral feeling, not in fixed concentration or mindlessness, the two are neither unwholesome nor neutral, nor in Nirvana, gradual death from feet, navel, heart, the final consciousness ceases.』
下人天不生 斷末摩水等
釋曰。初兩句標六法也。一斷善根。二續善根。三離染位。四退惑時。五死。六生。許唯意識中者。於此六位。唯許第六意識相應也。死生唯舍受者。死生唯許舍受相應。苦樂明利不順死生。舍受中庸。故順死生。非定無心二者。二謂死生。定及無心無死生義。故言非也。言非定者。謂由三義。一身在地獄。起上界定。必無死生。界地別故。二加行生故。然死生心任運而起。三能攝益故。生死有損。定既有益。故無死生。非無心者。在無心位。命必無損。若所依身。將欲變壞。心必定還。起屬所依心。然後命終。更無餘理。于無心位。亦無受生。以受生時煩惱為因。于無心位。無煩惱因。故無生也。二無記涅槃者。入涅槃心唯二無記。謂異熟生及威儀路。唯無記心入涅槃者。無記勢力微。順心斷滅故。工巧稍強。通果定發。雖是無記。不入涅槃。漸死足臍心最後意識滅下人天不生者。明死時識也。言下者。三惡趣也。不生謂阿羅漢也。若頓命終。意識身根忽然總滅。若漸死者。墮于惡趣。識滅于足。若往人中。識滅于臍。若得生天。識滅於心。若得羅漢。識滅亦於心。有言于頂。上來所明皆據最後意識滅也。斷末摩水等者。正明死義。末摩此云支節。然于身中。有百處異支節。其量
【現代漢語翻譯】 現代漢語譯本 下人天不生，斷末摩（支節）水等。
釋曰：初兩句標明六法也。一、斷善根；二、續善根；三、離染位；四、退惑時；五、死；六、生。許唯意識中者，於此六位，唯許第六意識相應也。死生唯舍受者，死生唯許舍受相應。苦樂明利不順死生，舍受中庸，故順死生。非定無心二者，二謂死生。定及無心無死生義，故言非也。言非定者，謂由三義：一身在地獄，起上界定，必無死生，界地別故；二、加行生故，然死生心任運而起；三、能攝益故，生死有損，定既有益，故無死生。非無心者，在無心位，命必無損，若所依身，將欲變壞，心必定還，起屬所依心，然後命終，更無餘理。于無心位，亦無受生，以受生時煩惱為因，于無心位，無煩惱因，故無生也。二、無記涅槃者，入涅槃心唯二無記，謂異熟生及威儀路。唯無記心入涅槃者，無記勢力微，順心斷滅故。工巧稍強，通果定發，雖是無記，不入涅槃。漸死足臍心最後意識滅下人天不生者，明死時識也。言下者，三惡趣也。不生謂阿羅漢（已證悟的人）也。若頓命終，意識身根忽然總滅。若漸死者，墮于惡趣，識滅于足。若往人中，識滅于臍。若得生天，識滅於心。若得羅漢，識滅亦於心，有言于頂。上來所明皆據最後意識滅也。斷末摩（支節）水等者，正明死義。末摩（支節）此云支節。然于身中，有百處異支節，其量
【English Translation】 English version 'The lower realms of humans and heavens are not born into; severing the marma (joints), water, etc.'
Explanation: The initial two lines delineate the six dharmas. 1. Severing roots of goodness; 2. Continuing roots of goodness; 3. Departing from the realm of defilement; 4. The time of waning delusion; 5. Death; 6. Birth. Those who only allow it in consciousness, in these six positions, only allow the sixth consciousness to be corresponding. Death and birth are only associated with neutral feeling; death and birth are only allowed to correspond with neutral feeling. Suffering, joy, clarity, and sharpness do not accord with death and birth; neutral feeling is moderate, therefore it accords with death and birth. 'Not those in fixed concentration or without mind' refers to death and birth. Fixed concentration and the state of no-mind have no meaning of death and birth, therefore it is said 'not'. The statement 'not fixed concentration' is due to three reasons: 1. The body is in a lower realm, arising from the fixed concentration of a higher realm, there will certainly be no death and birth, because the realms and levels are different; 2. Because of the arising of effort, the mind of death and birth arises spontaneously; 3. Because it can gather benefit, death and birth are detrimental, fixed concentration is beneficial, therefore there is no death and birth. 'Not those without mind' means that in the state of no-mind, life will certainly not be harmed; if the dependent body is about to decay, the mind will certainly return, arising from the mind belonging to the dependent body, and then life ends, there is no other reason. In the state of no-mind, there is also no receiving of birth, because the cause of receiving birth is affliction; in the state of no-mind, there is no cause of affliction, therefore there is no birth. 2. 'Unspecified Nirvana' means that the mind entering Nirvana is only of two unspecified types, namely, the result of past actions and the path of deportment. Only the unspecified mind enters Nirvana because the power of the unspecified is weak, according with the cessation of the mind. Skillful crafts are slightly stronger, the attainment of the result is fixed, although it is unspecified, it does not enter Nirvana. 'Gradual death, the final consciousness extinguished at the feet, navel, and heart, the lower realms of humans and heavens are not born into' clarifies the consciousness at the time of death. 'Lower' refers to the three evil realms. 'Not born into' refers to an Arhat (an enlightened being). If death is sudden, the consciousness, body, and senses suddenly cease altogether. If death is gradual, falling into the evil realms, consciousness ceases at the feet. If going to the human realm, consciousness ceases at the navel. If attaining birth in the heavens, consciousness ceases at the heart. If attaining Arhatship, consciousness also ceases at the heart, some say at the crown of the head. What has been clarified above all refers to the cessation of the final consciousness. 'Severing the marma (joints), water, etc.' directly clarifies the meaning of death. 'Marma (joints)' here means joints. In the body, there are a hundred different joints, their quantity...
甚小。觸便致死。是謂末摩。水等者。等取風火。於此三大隨一增盛。如利刀刃。觸彼末摩。因此命終。故名為斷 此言斷者。非如斬薪令成兩段。但由三大觸彼末摩。令身無覺。說名為斷。地界不名斷末摩者。謂無第四內災患故。內三災患。謂風熱痰。痰是水增。熱緣火起。風病風增。無第四災故。無地界斷末摩也。有說。此似外器三災。外有水火風。內還有水火風。既外無地界災故。內無地界患也。此斷末摩唯人間有。非於天上。然諸天子將欲死時。有五衰相。一衣染塵垢。二華鬘萎悴。三兩腋汗出。四臭氣入身。五不樂本座。此五相現必定當死。
從此大文第二明三聚。論云。世尊於此有情世間生住沒中。建立三聚。何謂三聚。頌曰。
正邪不定聚 聖造無間余
釋曰。上句標。下句釋。謂諸聖人。名正性定聚。造五無間者。名邪性定聚。自余凡夫。名不定性聚。頌言餘者。正邪定余即無間外余凡夫也。言正性者。所謂涅槃。定者是聖。有無漏道。遠一切惡。故名為聖。獲得畢竟離系得故。定盡煩惱。故名為定。聖于正性。得決定故。名正性定也 言邪性者。謂三惡趣。定謂造無間人也。造五無間。必墮惡趣。故名為定。造無間人于邪性中。得決定故。名邪性定也 不定性者。除正邪外所餘
【現代漢語翻譯】 現代漢語譯本： 『甚小。觸便致死。是謂末摩（致命處）。水等者。等取風火。於此三大隨一增盛。如利刀刃。觸彼末摩（致命處）。因此命終。故名為斷。』 此言『斷』者，非如斬柴令成兩段，但由三大觸彼末摩（致命處），令身無覺，說名為『斷』。地界不名斷末摩（致命處）者，謂無第四內災患故。內三災患，謂風熱痰。痰是水增，熱緣火起，風病風增。無第四災故，無地界斷末摩（致命處）也。有說，此似外器三災。外有水火風，內還有水火風。既外無地界災故，內無地界患也。此斷末摩（致命處）唯人間有，非於天上。然諸天子將欲死時，有五衰相：一衣染塵垢，二華鬘萎悴，三兩腋汗出，四臭氣入身，五不樂本座。此五相現必定當死。
從此大文第二明三聚。論云：『世尊於此有情世間生住沒中，建立三聚。何謂三聚？』頌曰：
『正邪不定聚，聖造無間余。』
釋曰：上句標，下句釋。謂諸聖人，名正性定聚。造五無間者，名邪性定聚。自余凡夫，名不定性聚。頌言『余』者，正邪定余即無間外余凡夫也。言『正性』者，所謂涅槃（解脫）。『定』者是聖，有無漏道，遠一切惡，故名為聖。獲得畢竟離系得故，定盡煩惱，故名為定。聖于正性，得決定故，名正性定也。言『邪性』者，謂三惡趣。『定』謂造無間人也。造五無間，必墮惡趣，故名為定。造無間人于邪性中，得決定故，名邪性定也。『不定性』者，除正邪外所餘。
【English Translation】 English version: 'Extremely small. Contact with it leads to death. This is called a Marma (vital point). 'Water etc.' includes wind and fire. When any one of these three elements increases excessively, like a sharp blade touching that Marma (vital point), it causes death. Therefore, it is called 'severance.' This 'severance' is not like chopping wood into two pieces, but because the three elements affect that Marma (vital point), the body loses sensation, and this is called 'severance.' The earth element is not called a severing Marma (vital point) because there is no fourth internal calamity. The three internal calamities are wind, heat, and phlegm. Phlegm increases with water, heat arises from fire, and wind disease increases with wind. Because there is no fourth calamity, there is no earth element severing Marma (vital point). Some say this is similar to the three external calamities. Externally, there are water, fire, and wind; internally, there are also water, fire, and wind. Since there is no earth element calamity externally, there is no earth element affliction internally. This severing Marma (vital point) exists only in the human realm, not in the heavens. However, when the devas (heavenly beings) are about to die, they have five signs of decay: first, their clothes become stained with dust; second, their flower garlands wither; third, sweat comes from both armpits; fourth, a foul odor enters their body; fifth, they are no longer happy on their seats. When these five signs appear, they are certain to die.'
From this great text, the second part explains the three groups. The treatise says: 'The World-Honored One, in the birth, dwelling, and death of sentient beings in this world, established three groups. What are the three groups?' The verse says:
'The Righteous, the Wicked, and the Undetermined; the Saints and those who commit the Five Heinous Offenses, and the rest.'
Explanation: The first line states the topic, and the second line explains it. The saints are called the Righteous Determinate Group. Those who commit the five heinous offenses are called the Wicked Determinate Group. The remaining ordinary people are called the Undetermined Group. The 'rest' in the verse refers to the ordinary people outside of the Righteous, the Wicked, and those who commit the Five Heinous Offenses. 'Righteous' refers to Nirvana (liberation). 'Determinate' refers to the saints who possess the undefiled path, are far from all evil, and are therefore called saints. Because they have attained ultimate detachment, they have determined the exhaustion of afflictions, and are therefore called determinate. Because the saints have attained certainty in righteousness, they are called the Righteous Determinate Group. 'Wicked' refers to the three evil realms. 'Determinate' refers to those who commit the five heinous offenses. Those who commit the five heinous offenses are certain to fall into the evil realms, and are therefore called determinate. Because those who commit the five heinous offenses have attained certainty in wickedness, they are called the Wicked Determinate Group. 'Undetermined' refers to all those who remain outside of the Righteous and the Wicked.
有情。遇聖入聖遇邪入邪。名不定性聚。
俱舍論頌疏論本第十 大正藏第 41 冊 No. 1823 俱舍論頌疏論本
俱舍論頌疏論本第十一
從此大文第二。明器世間。一明所居器。二明能居量。三明三分齊。就明所居器中有二。一別明小器。二總明大千。就明小器中有八。一明三輪。二明九山。三明八海。四明四洲。五明黑山等。六明地獄。七明日月。八明天器。且初第一明三輪者。論云。如是已說有情世間。器世間今當說。頌曰。
安立器世間 風輪最居下 其量廣無數 厚十六洛叉 次上水輪深 十一億二萬 下八洛叉水 余凝結成金 此水金輪廣 徑十二洛叉 三千四百半 周圍此三倍
釋曰。初句總標。余句別釋。洛叉此云億。論云。許此三千大千世界。如是安立形量不同。謂諸有情業增上力。先於最下。依止虛空。有風輪生。其量廣無數。厚十六億逾繕那。如是風輪其體堅密。假使有一大諾健那(此云露形神)。以金剛輪。奮威懸擊。金剛有碎。風輪無損。又諸有情。業增上力。起大雲雨。澍風輪上。渧如車軸。積水成輪。于未凝結位。深十一億二萬逾繕那。問如何水輪。不傍流散。答有餘師說。一切有情業力所持。令不流散。如所飲
【現代漢語翻譯】 有情（sattva）。遇到聖人就變得聖潔，遇到邪惡就變得邪惡，這被稱為不定性聚（aniyata-rāśi），指心性不定，隨環境影響而改變的眾生。
《俱舍論頌疏論本》第十 大正藏第 41 冊 No. 1823 《俱舍論頌疏論本》
《俱舍論頌疏論本》第十一
從這裡開始，進入第二大部分，闡述器世間（bhājana-loka）。分為三部分：一、闡述所居住的器世界；二、闡述能居住者的數量；三、闡述三界的劃分。在闡述所居住的器世界中，又分為兩部分：一、分別闡述小器世界；二、總體闡述大千世界。在闡述小器世界中，又分為八個方面：一、闡述三輪；二、闡述九山；三、闡述八海；四、闡述四大洲；五、闡述黑山等；六、闡述地獄；七、闡述日月；八、闡述天器。首先，第一部分闡述三輪。論中說：『如是已經闡述了有情世間（sattva-loka），現在應當闡述器世間。』頌文說：
『安立器世間，風輪最居下，其量廣無數，厚十六洛叉（laksha，印度數字單位，意為十萬）； 次上水輪深，十一億二萬，下八洛叉水，余凝結成金； 此水金輪廣，逕十二洛叉，三千四百半，周圍此三倍。』
解釋：第一句總括標明，其餘句子分別解釋。洛叉，這裡譯為億。論中說：『允許這個三千大千世界，如此安立，形狀和大小各不相同。』這是因為眾生有情的業力增上的緣故，首先在最下面，依靠虛空，產生風輪。它的廣度是無數，厚度是十六億逾繕那（yojana，古印度長度單位）。這樣的風輪，它的本體堅固緊密，即使有一位大力諾健那（nakna，裸形外道），用金剛輪（vajra-cakra）奮力擊打，金剛輪會破碎，而風輪卻不會損壞。又有眾生有情的業力增上的緣故，興起大云降雨，雨水滴落在風輪上，水滴如車軸般粗大，積水形成水輪。在尚未凝結的時候，深度為十一億二萬逾繕那。問：為什麼水輪不會向旁邊流散呢？答：有其他老師說，這是一切有情的業力所維持，使它不流散，就像所飲用的水一樣。
【English Translation】 Sentient beings (sattva). Meeting a sage, one becomes holy; meeting evil, one becomes evil. This is called the 'indefinite nature group' (aniyata-rāśi), referring to beings with unstable minds that change according to their environment.
Abhidharmakośabhāṣya-ṭīkā, Volume 10 Taisho Tripitaka, Volume 41, No. 1823, Abhidharmakośabhāṣya-ṭīkā
Abhidharmakośabhāṣya-ṭīkā, Volume 11
From here begins the second major section, explaining the container world (bhājana-loka). It is divided into three parts: first, explaining the container world where beings reside; second, explaining the number of beings that can reside; and third, explaining the division of the three realms. Within the explanation of the container world where beings reside, there are two parts: first, separately explaining the small container world; and second, generally explaining the great chiliocosm. Within the explanation of the small container world, there are eight aspects: first, explaining the three wheels; second, explaining the nine mountains; third, explaining the eight seas; fourth, explaining the four continents; fifth, explaining the Black Mountains, etc.; sixth, explaining the hells; seventh, explaining the sun and moon; and eighth, explaining the celestial containers. First, the first part explains the three wheels. The treatise says: 'Thus, the sentient being world (sattva-loka) has already been explained; now the container world should be explained.' The verse says:
'Establishing the container world, the wind wheel is at the very bottom, its extent is immeasurable, its thickness is sixteen lakshas (laksha, an Indian numerical unit meaning one hundred thousand); Next above is the water wheel, its depth is eleven billion two hundred million, the lower eight lakshas are water, the remainder congeals into gold; This water-gold wheel is broad, its diameter is twelve lakshas, three thousand four hundred and a half, its circumference is three times this.'
Explanation: The first line generally states, the remaining lines explain separately. 'Laksha' here is translated as 'hundred thousand'. The treatise says: 'Allow this great chiliocosm to be established in this way, with different shapes and sizes.' This is because of the increasing power of the karma of sentient beings. First, at the very bottom, relying on space, the wind wheel arises. Its extent is immeasurable, its thickness is sixteen billion yojanas (yojana, an ancient Indian unit of length). Such a wind wheel, its substance is solid and dense, even if there were a powerful Nakna (nakna, a naked ascetic), wielding a vajra-cakra (diamond wheel) with fierce force, the vajra-cakra would shatter, but the wind wheel would not be damaged. Furthermore, due to the increasing power of the karma of sentient beings, great clouds arise and rain falls on the wind wheel, the raindrops are as thick as chariot axles, accumulating water to form the water wheel. When it has not yet congealed, its depth is eleven billion two hundred million yojanas. Question: Why does the water wheel not flow sideways? Answer: Other teachers say that it is maintained by the karma of all sentient beings, preventing it from flowing away, just like the water that is drunk.
食未熟變時。終不流移墮于熟藏。有餘師說。由風力持。令不流散。如篅持谷。有情業力。感別風起。搏擊此水。上結成金。如熟乳停上凝成瞙。故水輪減。唯厚八洛叉。余轉成金輪。厚三億二萬二輪。廣量其數是同。謂徑十二億。三千四百半。周圍其邊數成三倍。謂周圍量。成三十六億一萬三百五十逾繕那。
從此第二。明九山。頌曰。
蘇迷盧處中(此云妙高) 次逾健達羅(此云持雙。山頂有二雙跡。山能持故。故以名焉) 伊沙馱羅山(此云持軸。山峰上聳。猶如車軸。山能持故也) 竭地洛迦山(竭地洛迦。西國樹名。此國南方。亦有此樹。名檐木山。山上寶樹。其形似彼。故以為名也) 蘊達黎舍那(此云善見見者稱善) 頞濕縛羯拏(此云馬耳。山形似彼也) 毗那怛迦山(此云象鼻山形似彼) 尼民達羅山(此是魚名。其魚觜尖。山形似彼)。
于大洲等外 有鐵輪圍山 前七金所成 蘇迷盧四寶 入水皆八萬 妙高出亦然 餘八半半下 廣皆等高量
釋曰。前兩行半明九山。次兩句明山體。后一行明山量。論云。于金輪上。有九大山。妙高山王處中而住。餘八周匝繞妙高山。於八山中前七名內。第七山外有大洲等。此外復有鐵輪圍山。周匝如輪。圍一世界。
【現代漢語翻譯】 現代漢語譯本：食物未煮熟時，最終不會流動轉移到煮熟的狀態並被儲存起來。有些老師說，這是由於風力的作用，使其不流動散開，就像用篅（chuán）來盛穀物一樣。有情眾生的業力，感召特別的風產生，衝擊這些水，使其上部結成金，就像煮熟的牛奶靜置后表面凝結成奶皮一樣。因此，水輪減少，只有八洛叉（laksha，印度數字單位，十萬）厚，其餘的轉變成金輪，厚三億二萬二輪。金輪的廣度，其數量是相同的，也就是直徑十二億三千四百五十逾繕那（yojana，古印度長度單位，約合7-9英里）。周圍的邊長是其三倍，也就是周圍的長度是三十六億一萬三百五十逾繕那。
從此第二部分，闡明九山。頌文說：
蘇迷盧處中（Sumeru，此云妙高）位於中央，其次是逾健達羅（Yugandhara，此云持雙，山頂有兩雙足跡，山能持物，因此得名），伊沙馱羅山（Isadhara，此云持軸，山峰向上聳立，猶如車軸，山能持物），竭地洛迦山（Khadiraka，竭地洛迦，西國樹名，此國南方也有此樹，名叫檐木山，山上寶樹的形狀與它相似，因此得名），蘊達黎舍那（Udayadara，此云善見，見到的人都稱讚其美好），頞濕縛羯拏（Asvakarna，此云馬耳，山形像馬的耳朵），毗那怛迦山（Vinataka，此云象鼻，山形像象的鼻子），尼民達羅山（Nimindhara，這是魚名，這種魚的嘴尖，山形像這種魚）。
于大洲等外，有鐵輪圍山，前七座山由金構成，蘇迷盧山由四寶構成，入水和出水的高度都是八萬逾繕那，妙高山也是如此。其餘八座山的高度依次減半，寬度都等於高度。
解釋說：前面兩行半說明九山，接著兩句說明山體，最後一行說明山的量度。論中說：在金輪之上，有九大山。妙高山王位於中央，其餘八座山環繞妙高山。在八座山中，前七座山之內有大洲等。此外還有鐵輪圍山，像輪子一樣環繞著一個世界。
【English Translation】 English version: When food is not yet cooked, it will not eventually flow and transform into a cooked state and be stored. Some teachers say that this is due to the force of the wind, preventing it from flowing and scattering, just like using a 'chuan' (a bamboo container) to hold grains. The karma of sentient beings causes special winds to arise, striking this water, causing its upper part to congeal into gold, just like cooked milk solidifying into a film on the surface when left standing. Therefore, the water wheel diminishes, being only eight lakshas (Indian numerical unit, one hundred thousand) thick, and the rest transforms into a gold wheel, with a thickness of three hundred million two hundred thousand wheels. The breadth of the gold wheel is the same in number, which is a diameter of twelve hundred million three hundred forty-five thousand yojanas (ancient Indian unit of length, approximately 7-9 miles). The circumference is three times that, which is a circumference of thirty-six hundred million one hundred three hundred fifty yojanas.
From this second part, the nine mountains are explained. The verse says:
Sumeru (this means 'wonderfully high') is in the center, followed by Yugandhara (this means 'holding double,' the mountain top has two pairs of footprints, the mountain can hold things, hence the name), Isadhara (this means 'holding axis,' the mountain peak rises upwards, like a cart axle, the mountain can hold things), Khadiraka (Khadiraka, the name of a tree in the western country, this country also has this tree in the south, called the 'eaves wood mountain,' the precious tree on the mountain is similar in shape to it, hence the name), Udayadara (this means 'good to see,' those who see it praise its beauty), Asvakarna (this means 'horse ear,' the mountain shape resembles a horse's ear), Vinataka (this means 'elephant nose,' the mountain shape resembles an elephant's nose), Nimindhara (this is the name of a fish, this fish has a pointed mouth, the mountain shape resembles this fish).
Outside the great continents, there is the Iron Encircling Mountain. The first seven mountains are made of gold, Sumeru is made of four treasures. The height entering and exiting the water is eighty thousand yojanas, and so is Mount Sumeru. The height of the remaining eight mountains is halved in succession, and the width is equal to the height.
The explanation says: The preceding two and a half lines explain the nine mountains, the following two lines explain the mountain bodies, and the last line explains the measurement of the mountains. The treatise says: Above the gold wheel, there are nine great mountains. Mount Sumeru is located in the center, and the remaining eight mountains surround Mount Sumeru. Among the eight mountains, the great continents etc. are within the first seven mountains. In addition, there is the Iron Encircling Mountain, which surrounds a world like a wheel.
持雙等七。唯金所成。妙高山王。四寶為體。謂如次四面。北東南西。金銀。吠琉璃。頗胝迦寶。隨寶威德。色顯于空。故贍部洲空。似吠琉璃色。問如是寶等。從何而生。答亦諸有情。業增上力。復大云起雨金輪上。滴如車軸。積水濤奔。其水即為眾寶種藏。由具種種威德。猛風鉆擊。變生眾寶類等。如是變生金寶等。已復由業力。引起別風。簡別寶等。攝令聚集。成山成洲。分水甘咸。令別成立內海外海。如是九山住金輪上。入水量皆等。八萬逾繕那。蘇迷盧山。出水亦爾。餘八出水半半漸卑。謂初持雙山。出水四萬。乃至最後鐵輪圍山。出水三百一十二半。如是九山一一廣量。各各自與出水量同。
從此第三。明八海。頌曰。
山間有八海 前七名為內 最初廣八萬 四邊各三倍 餘六半半陜 第八名為外 三洛叉二萬 二千逾繕那
釋曰。妙高為初。輪圍為后。中間有八海。前七名為內。七中皆具八功德水。一甘。二冷。三耎。四輕。五清凈。六不臭。七飲時不損喉。八飲已不傷腹。如是七海。初廣八萬。約持雙山內邊周圍量。于其四面。數各三倍。謂各成二億四萬逾繕那。其餘六海。量半半狹。謂第二海。量廣四萬。乃至第七量。廣一千二百五十。此等不說周圍量者。以煩
【現代漢語翻譯】 現代漢語譯本 持有雙山等七座山。這些山都是用金子做成的。妙高山王（Sumeru），由四寶構成，也就是按順序四面分別是：北、東、南、西，由金、銀、吠琉璃（Vaidurya，青色寶石）、頗胝迦寶（Sphatika，水晶）。隨著寶物的威德，顏色顯現在空中，所以贍部洲（Jambudvipa，閻浮提）的天空，看起來像是吠琉璃的顏色。問：這些寶物等，是從哪裡產生的呢？答：也是諸有情（sentient beings，有情眾生）的業力增上的結果。又因為大云升起，雨水像金輪一樣滴落，像車軸一樣粗大，積水濤濤奔流，這些水就成了各種寶物的種子和儲藏地。由於具備種種威德，猛烈的風鉆擊，變化產生各種寶物等。這樣變化產生金寶等之後，又由業力引起別的風，區分寶物等，收集聚集起來，形成山，形成洲，區分水的甘甜和鹹淡，使內外海分別成立。像這樣九山住在金輪之上，入水量都相等，都是八萬逾繕那（Yojana，一種長度單位）。蘇迷盧山（Sumeru，須彌山）出水量也是這樣。其餘八座山出水量一半一半地逐漸降低。也就是最初的持雙山（Yugamdhara）出水四萬逾繕那，乃至最後的鐵輪圍山（Cakravada）出水三百一十二半逾繕那。像這樣九山每一座山的廣大量，各自與出水量相同。
從此第三部分，說明八海。頌曰：
山間有八海，前七名為內，最初廣八萬，四邊各三倍，餘六半半陜，第八名為外，三洛叉二萬，二千逾繕那。
解釋：以妙高山（Sumeru）為開始，鐵輪圍山（Cakravada）為最後，中間有八個海。前面的七個海叫做內海。七個內海都具有八功德水：一甘甜，二寒冷，三柔軟，四輕，五清凈，六沒有臭味，七飲用時不會損傷喉嚨，八飲用后不會傷害腹部。這七個海，最初的廣八萬逾繕那，是約持雙山（Yugamdhara）內邊周圍的量。在其四面，數量各自三倍，也就是各自成為二億四萬逾繕那。其餘六個海，量一半一半地狹窄。也就是第二個海，量廣四萬逾繕那，乃至第七個海，量廣一千二百五十逾繕那。這裡沒有說周圍的量，是因為太繁瑣。
【English Translation】 English version Holding Double Mountain and the other seven. They are all made of gold. Wonderful High Mountain King (Sumeru), is composed of four treasures, namely the north, east, south, and west sides in order, made of gold, silver, Vaidurya (lapis lazuli), and Sphatika (crystal). According to the majesty of the treasures, colors appear in the sky, so the sky of Jambudvipa (the continent where we live) looks like the color of Vaidurya. Question: Where do these treasures come from? Answer: It is also due to the increasing power of the karma of sentient beings. Moreover, great clouds rise, and rain falls like golden wheels, as thick as axles. The accumulated water rushes, and this water becomes the seeds and storage of various treasures. Because of various majestic virtues, fierce winds drill and strike, transforming and producing various kinds of treasures. After gold and other treasures are transformed in this way, other winds are caused by the power of karma, distinguishing the treasures, collecting and gathering them, forming mountains, forming continents, distinguishing the sweetness and saltiness of the water, so that the inner and outer seas are established separately. In this way, the nine mountains reside on the golden wheel, and the amount of water entering is equal, all being eighty thousand Yojana (a unit of distance). Mount Sumeru's water output is also the same. The remaining eight mountains gradually decrease in water output by half. That is, the initial Holding Double Mountain (Yugamdhara) has a water output of forty thousand Yojana, and the last Iron Wheel Enclosing Mountain (Cakravada) has a water output of three hundred and twelve and a half Yojana. Thus, the width of each of the nine mountains is the same as its water output.
From this third part, the eight seas are explained. The verse says:
Between the mountains are eight seas, the first seven are called inner, the first is eighty thousand wide, each of the four sides is three times that, the remaining six are half as narrow, the eighth is called outer, three lakshas two myriads, two thousand Yojana.
Explanation: Starting with Mount Sumeru and ending with the Iron Wheel Enclosing Mountain (Cakravada), there are eight seas in between. The first seven are called inner seas. The seven inner seas all have water with eight virtues: 1. sweet, 2. cold, 3. soft, 4. light, 5. pure, 6. odorless, 7. does not harm the throat when drinking, 8. does not harm the abdomen after drinking. The first of these seven seas is eighty thousand Yojana wide, which is about the measurement around the inner side of Holding Double Mountain (Yugamdhara). On its four sides, the numbers are three times each, which is two hundred and forty thousand Yojana each. The remaining six seas are half as narrow in width. That is, the second sea is forty thousand Yojana wide, and the seventh sea is one thousand two hundred and fifty Yojana wide. The surrounding measurements are not mentioned here because it is too cumbersome.
多故。第八名外。堿水盈滿。量廣三億二萬二千。
從此第四。明四大洲。頌曰。
于中大洲相 南贍部如車 三邊各二千 南邊有三半 東毗提訶洲 其相如半月 三邊如贍部 東邊三百半 西瞿陀尼洲 其相圓無缺 徑二千五百 周圍此三倍 北俱盧畟方 面各二千等 中洲復有八 四洲邊各二
釋曰。前三行半。明大洲。后兩句明中洲。論云。于外海中。大洲有四。謂於四面對妙高山。南贍部洲。北廣南狹。三邊量等。其相如車。南邊唯廣。三逾繕那半。三邊各有二千逾繕那(解云。此言車者。是西國車。彼國車形。前狹后闊。如人面也)又論云。唯此洲中。有金剛座。上窮地際。下據金輪。一切菩薩。將登正覺。皆坐此座上。起金剛喻定。以無餘依及余處所有。堅固力能持此故(解云。以無餘依者。除菩薩身。外更無餘依身。起此定也。無餘處者。除金剛座外。無餘處所也。此定力大。余依余處。無堅固力。可能持故) 東勝身洲。東狹西廣。三邊量等。形如半月。東三百五十。三邊各二千。西牛貨洲圓。如滿月經二千五百。周圍七千半。北俱盧洲。形如方座。四邊量等。面各二千。等言為明無少增減。隨其洲相。人面亦然 復有八中洲。是大洲眷屬。謂四
【現代漢語翻譯】 現代漢語譯本 多變故。第八層是外層，充滿堿水，水量廣闊，有三億二萬二千。
從這第四層開始，闡明四大洲。頌詞說：
『其中大洲的形狀，南贍部洲（Jambudvipa，四大洲之一，我們所居住的洲）像車子，三邊各長二千，南邊有二千三百五十。 東毗提訶洲（Purva-videha，四大洲之一，位於須彌山東面）的形狀像半月，三邊和南贍部洲一樣，東邊三百五十。 西瞿陀尼洲（Apara-godaniya，四大洲之一，位於須彌山西面）的形狀圓滿無缺，直徑二千五百，周圍是這個的三倍。 北俱盧洲（Uttara-kuru，四大洲之一，位於須彌山北面）是正方形，每面各長二千等等。 中洲還有八個，位於四大洲的邊上，每個洲各有二個。』
解釋：前面三行半，說明大洲。後面兩句說明中洲。《俱舍論》說：『在外海之中，有四大洲，面對須彌山（Mount Sumeru）。南贍部洲，北邊寬廣南邊狹窄，三邊的長度相等，形狀像車子。南邊特別寬廣，有二千三百五十由旬（Yojana，古印度長度單位）。』三邊各有二千由旬（解釋說：這裡說的車，是西方的車。他們國家的車形，前面窄後面寬，像人的臉一樣）。又《俱舍論》說：『只有這個洲中，有金剛座（Vajrasana，佛陀成道之處），向上直達地表的邊緣，向下位於金輪之上。一切菩薩，將要證得正覺（Enlightenment），都坐在這個座上，發起金剛喻定（Vajropama-samadhi，一種堅固的禪定）。因為沒有其他的依靠和處所，具有堅固的力量能夠支撐這個。』（解釋說：沒有其他的依靠，是指除了菩薩的身體，沒有其他的依靠身體，發起這個禪定。沒有其他的處所，是指除了金剛座之外，沒有其他的處所。這個禪定的力量很大，其他的依靠和處所，沒有堅固的力量，能夠支撐這個。）東勝身洲，東邊狹窄西邊寬廣，三邊的長度相等，形狀像半月，東邊三百五十由旬，三邊各二千由旬。西牛貨洲是圓形的，像滿月一樣，直徑二千五百由旬，周圍七千五百由旬。北俱盧洲，形狀像方形的座位，四邊的長度相等，每面各二千由旬。『等等』是爲了說明沒有絲毫的增減。隨著洲的形狀，人的面容也是這樣。還有八個中洲，是大洲的眷屬，也就是四大洲的每一邊各有二個。
【English Translation】 English version Multitude of misfortunes. The eighth layer is the outer layer, filled with alkaline water, with a vast amount of three hundred and two million and two thousand.
From this fourth layer onwards, it elucidates the four great continents. The verse says:
'Among them, the shape of the great continents: Jambudvipa (one of the four continents, the continent we live in) is like a cart, with each of the three sides being two thousand in length, and the southern side being two thousand three hundred and fifty. Purva-videha (one of the four continents, located east of Mount Sumeru) is shaped like a half-moon, with the three sides being the same as Jambudvipa, and the eastern side being three hundred and fifty. Apara-godaniya (one of the four continents, located west of Mount Sumeru) is perfectly round, with a diameter of two thousand five hundred, and the circumference being three times this. Uttara-kuru (one of the four continents, located north of Mount Sumeru) is square, with each side being two thousand, and so on. There are also eight middle continents, located on the edges of the four great continents, with two continents on each side.'
Explanation: The first three and a half lines explain the great continents. The last two sentences explain the middle continents. The Abhidharma-kosa-bhasya says: 'In the outer ocean, there are four great continents, facing Mount Sumeru. Jambudvipa is wide in the north and narrow in the south, with the lengths of the three sides being equal, and the shape being like a cart. The southern side is particularly wide, with two thousand three hundred and fifty yojanas (an ancient Indian unit of length).' Each of the three sides is two thousand yojanas (The explanation says: The cart mentioned here is the cart of the Western countries. The shape of the cart in their country is narrow in the front and wide in the back, like a human face). Also, the Abhidharma-kosa-bhasya says: 'Only in this continent is there the Vajrasana (the place where the Buddha attained enlightenment), reaching up to the edge of the earth's surface, and down to the golden wheel. All Bodhisattvas, about to attain enlightenment, sit on this seat, and initiate the Vajropama-samadhi (a firm state of meditation). Because there is no other reliance or place, it has the firm strength to support this.' (The explanation says: No other reliance means that apart from the body of the Bodhisattva, there is no other body to rely on, to initiate this samadhi. No other place means that apart from the Vajrasana, there is no other place. The power of this samadhi is great, and other reliance and places do not have the firm strength to support this.) Purva-videha is narrow in the east and wide in the west, with the lengths of the three sides being equal, and the shape being like a half-moon, with the eastern side being three hundred and fifty yojanas, and each of the three sides being two thousand yojanas. Apara-godaniya is round, like a full moon, with a diameter of two thousand five hundred yojanas, and a circumference of seven thousand five hundred yojanas. Uttara-kuru is shaped like a square seat, with the lengths of the four sides being equal, and each side being two thousand yojanas. 'And so on' is to explain that there is no increase or decrease. According to the shape of the continent, the human face is also like this. There are also eight middle continents, which are the retinue of the great continents, that is, there are two continents on each side of the four great continents.
大洲側。各有二中洲。贍部洲邊二中洲者。一遮末羅洲。此云貓牛。二筏羅遮末羅洲。此云勝貓牛。東勝身洲。邊二中洲者。一提訶洲。此云身。二毗提訶洲。此云勝身。西牛貨洲。邊二中洲者。一舍揥洲。此云諂。二嗢怛羅漫恒里拏洲。此云上儀。北俱盧洲。邊二中洲者。一矩拉婆洲。此云勝邊。二憍拉婆洲。此云有勝邊。此八中洲。皆人所住。人形短小。如此方侏儒。有說唯一洲。羅剎婆居。即是此方。遮末羅洲也。
從此第五。明黑山等。頌曰。
此北九黑山 雪香醉山內 無熱池縱廣 五十逾繕那
釋曰。此贍部洲。從中向北。三處各有三重黑山。有大雪山。在黑山北。大雪山北。有香醉山。此山有香。人嗅便醉。雪北香南。有大池水。名無熱惱。出四大河。一殑伽河。從池東面。出繞池一匝。方入東海。二信度河。從池南面。出繞池一匝。方入南海。三徙多河。從池北面。出繞池一匝。方入北海。此云孟津河是也。四縛芻河。從池西面。出繞池一匝。方入西海。無熱惱池。縱廣正等。五十逾繕那量。八功德水。盈滿其中。非得通人。無由能至。於此池側。有贍部林。樹形高大。其果甘美。依此林故。名贍部洲。或依此果。以立洲號。
從此第六。明地獄。論云。復於何處。置
【現代漢語翻譯】 現代漢語譯本： 四大洲的側面，各有兩座中洲。在贍部洲（Jambudvipa，意為「閻浮樹洲」）旁邊的兩座中洲是：一，遮末羅洲（Camara，意為「貓牛」）；二，筏羅遮末羅洲（Avaracamara，意為「勝貓牛」）。在東勝身洲（Purvavideha，意為「東毗提訶」）旁邊的兩座中洲是：一，提訶洲（Deha，意為「身」）；二，毗提訶洲（Videha，意為「勝身」）。在西牛貨洲（Aparagodaniya，意為「西瞿陀尼」）旁邊的兩座中洲是：一，舍揥洲（Satha，意為「諂」）；二，嗢怛羅漫恒里拏洲（Uttaramantrina，意為「上儀」）。在北俱盧洲（Uttarakuru，意為「北俱盧」）旁邊的兩座中洲是：一，矩拉婆洲（Kurava，意為「勝邊」）；二，憍拉婆洲（Kaurava，意為「有勝邊」）。這八座中洲，都是人所居住的地方，人身形短小，就像我們這裡的侏儒。有人說只有一座洲，是羅剎婆（Rakshasa，意為「羅剎」）居住的地方，那就是我們這裡的遮末羅洲。
從這裡開始第五部分，說明黑山等。頌文說：
『此北九黑山，雪香醉山內，無熱池縱廣，五十逾繕那。』
解釋說：這個贍部洲，從中間向北，三個地方各有三重黑山。有大雪山，在黑山的北面。大雪山的北面，有香醉山。這座山有香味，人聞到就會醉。雪山北面，香山南面，有大池水，名叫無熱惱池（Anavatapta，意為「無熱」），流出四大河流。一，殑伽河（Ganga，意為「恒河」），從池的東面流出，繞池一週，才流入東海。二，信度河（Sindhu，意為「印度河」），從池的南面流出，繞池一週，才流入南海。三，徙多河，從池的北面流出，繞池一週，才流入北海，也就是我們說的孟津河。四，縛芻河（Vaksu，意為「阿姆河」），從池的西面流出，繞池一週，才流入西海。無熱惱池，縱橫廣闊，正好是五十逾繕那（Yojana，長度單位）的量。八功德水，充滿其中。不是得到神通的人，沒有辦法到達。在這個池子的旁邊，有贍部林，樹形高大，果實甘甜美好。依靠這個樹林，所以叫做贍部洲。或者依靠這種果實，來建立洲的名字。
從這裡開始第六部分，說明地獄。論中說：又在什麼地方，安置……
【English Translation】 English version: On the sides of the four great continents, there are two intermediate continents each. The two intermediate continents beside Jambudvipa (meaning 'Rose-apple Tree Continent') are: first, Camara (meaning 'Yak-ox Continent'); second, Avaracamara (meaning 'Superior Yak-ox Continent'). The two intermediate continents beside Purvavideha (meaning 'Eastern Videha') are: first, Deha (meaning 'Body'); second, Videha (meaning 'Superior Body'). The two intermediate continents beside Aparagodaniya (meaning 'Western Godaniya') are: first, Satha (meaning 'Flattery'); second, Uttaramantrina (meaning 'Superior Minister'). The two intermediate continents beside Uttarakuru (meaning 'Northern Kuru') are: first, Kurava (meaning 'Superior Side'); second, Kaurava (meaning 'Having Superior Side'). These eight intermediate continents are all inhabited by people, whose forms are short and small, like dwarfs in this land. Some say there is only one continent, inhabited by Rakshasas (meaning 'Demons'), which is the Camara Continent in this land.
From here, the fifth part explains the Black Mountains, etc. The verse says:
'North of these are nine Black Mountains, within the Snow, Fragrant, and Intoxicating Mountains. The Anavatapta Lake is fifty Yojanas in length and width.'
The explanation says: This Jambudvipa, from the middle towards the north, has three places each with three layers of Black Mountains. There is the Great Snow Mountain, to the north of the Black Mountains. To the north of the Great Snow Mountain, there is the Fragrant and Intoxicating Mountain. This mountain has fragrance, and people become intoxicated upon smelling it. North of the Snow Mountain and south of the Fragrant Mountain, there is a large pool of water, called Anavatapta (meaning 'Without Heat'), from which four great rivers flow. First, the Ganga (meaning 'Ganges River'), flows out from the east side of the pool, circles the pool once, and then flows into the Eastern Sea. Second, the Sindhu (meaning 'Indus River'), flows out from the south side of the pool, circles the pool once, and then flows into the Southern Sea. Third, the Sita River, flows out from the north side of the pool, circles the pool once, and then flows into the Northern Sea, which is also called the Mengjin River. Fourth, the Vaksu (meaning 'Oxus River'), flows out from the west side of the pool, circles the pool once, and then flows into the Western Sea. The Anavatapta Lake is equal in length and width, measuring fifty Yojanas. The water is filled with the eight qualities of merit. Those who have not attained supernatural powers have no way to reach it. Beside this pool, there is the Jambudvipa forest, with tall trees and sweet and delicious fruits. Because of this forest, it is called Jambudvipa. Or, the name of the continent is established based on this fruit.
From here, the sixth part explains the hells. The treatise says: Moreover, where are they placed...
捺落迦。大捺落迦。何量有幾。頌曰。
此下過二萬 無間深廣同 上七捺落迦 八增皆十六 謂煻煨屎糞 鋒刃列河增 各住彼四方 餘八寒地獄
釋曰。此贍部洲下。過二萬。有阿鼻旨大捺落迦。深廣同前。謂各二萬。故彼底去此。四萬逾繕那。以于其中。受苦無間。非如餘七捺落迦受苦非恒。故名無間。且如等活捺落迦中。諸有情身。雖被種種斫刺磨搗。而彼暫遇涼風所吹。還活如本。由此理故。立等活名。阿鼻旨中。無如是事。有餘師說。阿鼻旨中。無樂間苦。故名無間。餘地獄中。雖無異熟而有等流。七捺落迦。在無間上。重累而住。其七者何。一極熱。二炎熱。三大叫。四號叫。五眾合。六黑繩。七等活。有說。此七在無間傍。八捺落迦增。各十六故。薄伽梵說此頌曰 此八捺落迦 我說甚難越 以熱鐵為地 周匝有鐵墻 四面有四門 開閉以鐵扉 巧安布份量 各有十六增 多百逾繕那 滿中造惡者 周遍暖交徹 猛火恒洞燃。
釋曰十六增者。八捺落迦。四面門外。各有四所。一煻煨增。謂此增內。煻煨沒膝。有情游彼。才下足時。皮肉與血。俱燋爛墜。舉足還生。平復如本。二尸糞增。謂此增內。尸糞泥滿於其中。多有娘矩吒蟲。觜利如針。身白頭黑。有情游彼。
【現代漢語翻譯】 現代漢語譯本 捺落迦（Naraka，地獄）。大捺落迦（Maha-Naraka，大地獄）。其數量有多少？頌文說：
『此下過二萬，無間深廣同， 上七捺落迦，八增皆十六， 謂煻煨屎糞，鋒刃列河增， 各住彼四方，餘八寒地獄。』
解釋：此贍部洲（Jambudvipa，閻浮提）下，超過二萬逾繕那（Yojana，由旬），有阿鼻旨（Avici，無間地獄）大地獄，其深度和廣度與之前所說相同，即各二萬逾繕那。因此，阿鼻旨的底部距離此處四萬逾繕那。因為在其中受苦沒有間斷，不像其餘七個捺落迦受苦並非持續不斷，所以名為無間。例如，在等活捺落迦（Samjiva，等活地獄）中，諸有情的身軀，雖然被種種砍斫、刺傷、磨搗，但他們暫時遇到涼風吹拂，還能復活如初。因為這個緣故，立名為等活。阿鼻旨中，沒有這樣的情況。有其他論師說，阿鼻旨中，沒有快樂的間隙，只有無間斷的痛苦，所以名為無間。其餘地獄中，雖然沒有異熟果報，但有等流果報。七個捺落迦，在無間地獄之上，重疊累積而住。這七個是什麼呢？一是極熱地獄，二是炎熱地獄，三大叫地獄，四號叫地獄，五眾合地獄，六黑繩地獄，七等活地獄。有人說，這七個地獄在無間地獄的旁邊。八個捺落迦的增獄，各有十六個。薄伽梵（Bhagavan，世尊）說了這個頌文：『這八個捺落迦，我說非常難以超越，因為地面是熱鐵，周圍有鐵墻，四面有四個門，用鐵門開關，巧妙地佈置和劃分，各有十六個增獄，多個百逾繕那，充滿造惡者，周遍溫暖交融，猛火恒常燃燒。』
解釋：十六個增獄是，八個捺落迦，四面門外，各有四處。一是煻煨增，指這個增獄內，煻煨沒到膝蓋。有情遊走其中，才放下腳時，皮肉和血，都燒焦爛掉墜落，抬起腳又會重新生長，恢復如初。二是尸糞增，指這個增獄內，尸糞泥漿充滿其中，有很多娘矩吒蟲（Nyankuta，一種蟲名），嘴像針一樣鋒利，身體白色頭是黑色的。有情遊走其中，
【English Translation】 English version Naraka (Hell). Maha-Naraka (Great Hell). How many are there? The verse says:
'Below this, past twenty thousand, Avici's depth and breadth are the same, Above are the seven Narakas, the eight augmentations are each sixteen, Meaning embers, excrement, sharp blades, rows of rivers augment, Each dwells in its four directions, the remaining eight are cold hells.'
Explanation: Below this Jambudvipa (Continent), past twenty thousand yojanas (leagues), is the great Naraka of Avici (Uninterrupted Hell), its depth and breadth the same as before, namely twenty thousand yojanas each. Therefore, the bottom of Avici is forty thousand yojanas away from here. Because suffering within it is uninterrupted, unlike the suffering in the other seven Narakas which is not constant, it is named Avici (Uninterrupted). For example, in the Samjiva Naraka (Reviving Hell), the bodies of sentient beings, although subjected to various chopping, piercing, and grinding, can revive as before when they temporarily encounter a cool breeze. For this reason, it is named Samjiva (Reviving). In Avici, there is no such thing. Some other teachers say that in Avici, there is no interval of pleasure, only uninterrupted suffering, so it is named Avici (Uninterrupted). In the other hells, although there is no Vipaka (matured result), there is a Nisanda (result similar to the cause). The seven Narakas dwell above Avici, piled up one upon another. What are these seven? First, the Extremely Hot Hell; second, the Burning Hot Hell; third, the Great Crying Hell; fourth, the Howling Hell; fifth, the Crushing Hell; sixth, the Black Rope Hell; seventh, the Samjiva (Reviving) Hell. Some say that these seven hells are beside Avici. The augmentations of the eight Narakas each have sixteen. The Bhagavan (Blessed One) spoke this verse: 'These eight Narakas, I say, are very difficult to overcome, because the ground is hot iron, surrounded by iron walls, with four doors on four sides, opening and closing with iron gates, skillfully arranged and divided, each with sixteen augmentations, many hundreds of yojanas, filled with evildoers, pervaded with warmth intermingling, fierce fires constantly burning.'
Explanation: The sixteen augmentations are that the eight Narakas, outside the doors on four sides, each have four places. First, the Embers Augmentation, meaning within this augmentation, embers reach up to the knees. Sentient beings wander within it, and as soon as they put their feet down, their skin, flesh, and blood are scorched, rotten, and fall off, but when they lift their feet, they grow back and return to their original state. Second, the Corpse Excrement Augmentation, meaning within this augmentation, corpse excrement mud is full of it, and there are many Nyankuta (a type of insect) insects, with mouths as sharp as needles, white bodies and black heads. Sentient beings wander within it,
皆為此蟲。鉆皮破骨。𠯗食其髓。三鋒刃增。謂此增內。復有三種。一刀刃路。謂於此中。仰布刀刃。以為大道。有情游彼。才下足時。皮肉與血。俱斷碎墜。舉足還生。平復如本。二劍葉林。謂此林上。純以铦利劍刃為葉。有情游彼。風吹葉墜。斬刺支體。骨肉零落。有烏駁狗。揸掣食之。三鐵刺林。謂此林上。有利鐵刺。長十六指。有情被逼。上下樹時。其刺铦鋒。上下镵刺。有鐵觜鳥。探啄有情眼睛心肝。爭競而食。刀刃路等。三種雖殊。而鐵杖同。故一增攝。四烈河增。謂此增內。滿熱堿水。有情游中。或浮或沒。或逆或順。被蒸被煮。骨肉糜爛。設欲逃亡。于兩岸上。有諸獄卒。手執刀槍。御捍令回。無由得出。此河如塹。前三似園四面各四增。故言皆十六。此是增上。被刑害所。故說為增。本地獄中。適被害已。重遭苦故。有說。有情從地獄出。重遭苦。故說為增 問諸地獄。獄卒是有情不。答有說非情 問既是非情。如何動作。答有情業力。如成劫風。風雖非情。亦能成劫。問若爾云何。通彼大德法救善現說。如彼頌曰 心常懷忿毒 好集諸惡業 見他苦欣悅 死作琰魔卒(據此頌文。豈是非情) 答琰魔王使。
諸羅剎婆。擲諸有情。置地獄中者。名琰魔卒。是實有情。非地獄中害有情者。故
【現代漢語翻譯】 現代漢語譯本 這些都是由蟲造成的。它們鉆入面板，穿破骨頭，啃食骨髓。這就是『三鋒刃增』（Three Edged Increase Hell）。這個『增』（Increase Hell）裡面，又有三種苦難。第一種是『刀刃路』（Knife-edged Road）。意思是說，在這個地方，仰面佈滿了刀刃，形成一條道路。有情眾生走在上面，剛一落腳，皮肉和血就都被割斷，碎裂墜落。抬起腳后，又會重新生長，恢復如初。第二種是『劍葉林』（Sword-leaf Forest）。意思是說，這片森林的樹上，全部都是鋒利的劍刃作為樹葉。有情眾生走在其中，風吹落葉，斬刺他們的肢體，骨肉零落。有烏鴉和雜色狗，爭搶著吞食這些血肉。第三種是『鐵刺林』（Iron-thorn Forest）。意思是說，這片森林裡，長滿了鋒利的鐵刺，長約十六指。有情眾生被迫上下攀爬樹木時，這些鐵刺的尖端，就會上下刺穿他們的身體。還有鐵嘴鳥，探出嘴來啄食有情眾生的眼睛和心肝，爭搶著吞食。『刀刃路』等三種苦難雖然不同，但都與鐵杖有關，所以被歸為同一個『增』（Increase Hell）。第四種是『烈河增』（Fierce River Increase Hell）。意思是說，這個『增』（Increase Hell）裡面，充滿了滾燙的堿水。有情眾生在其中游動，或浮或沉，或逆流而上，或順流而下，被蒸煮煎熬，骨肉糜爛。如果想要逃離，在河流的兩岸，有許多獄卒，手持刀槍，阻攔他們返回，無法逃脫。這條河流就像護城河一樣，前面的三種苦難像花園，四面各有四個『增』（Increase Hell），所以說總共有十六個。這些都是在『增』（Increase Hell）上，遭受刑罰傷害的地方，所以被稱為『增』（Increase Hell）。在本地獄中，剛剛遭受傷害之後，又再次遭受痛苦，所以稱為『增』（Increase Hell）。也有人說，有情眾生從地獄出來后，又再次遭受痛苦，所以稱為『增』（Increase Hell）。問：各個地獄中的獄卒，是有情眾生嗎？答：有人說不是有情眾生。問：既然不是有情眾生，怎麼會動作呢？答：這是有情眾生的業力所致，就像形成劫難的風一樣。風雖然不是有情眾生，也能形成劫難。問：如果這樣，怎麼解釋大德法救和善現所說的呢？就像他們的頌詞所說：『內心常常懷著憤怒和毒害，喜歡聚集各種惡業，看到他人受苦就感到高興，死後就會成為閻魔王的獄卒。』（根據這首頌詞，難道不是有情眾生嗎？）答：閻魔王的使者，以及那些羅剎婆，將有情眾生扔進地獄中的，被稱為閻魔王的獄卒，他們確實是有情眾生，但不是在地獄中傷害有情眾生的人。
【English Translation】 English version All of these are caused by worms. They drill through the skin, break through the bones, and devour the marrow. This is the 'Three Edged Increase Hell'. Within this 'Increase Hell', there are three kinds of suffering. The first is the 'Knife-edged Road'. It means that in this place, knife blades are laid face up, forming a road. When sentient beings walk on it, as soon as they set foot, their skin, flesh, and blood are cut off, shattered, and fall. When they lift their feet, they grow back and return to their original state. The second is the 'Sword-leaf Forest'. It means that the trees in this forest are entirely made of sharp sword blades as leaves. When sentient beings walk in it, the wind blows the leaves down, cutting and stabbing their limbs, and their bones and flesh fall apart. There are crows and piebald dogs that snatch and devour this flesh and blood. The third is the 'Iron-thorn Forest'. It means that this forest is full of sharp iron thorns, about sixteen fingers long. When sentient beings are forced to climb up and down the trees, the sharp points of these thorns pierce their bodies up and down. There are also iron-beaked birds that probe and peck at the eyes, hearts, and livers of sentient beings, fighting to devour them. Although the 'Knife-edged Road' and the other two kinds of suffering are different, they are all related to iron rods, so they are classified as the same 'Increase Hell'. The fourth is the 'Fierce River Increase Hell'. It means that this 'Increase Hell' is full of hot alkaline water. Sentient beings swim in it, either floating or sinking, either going against the current or going with the current, being steamed and boiled, and their bones and flesh rot. If they want to escape, on both banks of the river, there are many prison guards, holding knives and guns, preventing them from returning, and they cannot escape. This river is like a moat, and the previous three kinds of suffering are like gardens, with four 'Increase Hells' on each side, so it is said that there are sixteen in total. These are all places where one suffers punishment and harm in the 'Increase Hell', so they are called 'Increase Hell'. In the local hell, after just suffering harm, one suffers pain again, so it is called 'Increase Hell'. Some say that after sentient beings come out of hell, they suffer pain again, so it is called 'Increase Hell'. Question: Are the prison guards in the various hells sentient beings? Answer: Some say they are not sentient beings. Question: Since they are not sentient beings, how can they act? Answer: This is due to the karma of sentient beings, just like the wind that forms a kalpa. Although the wind is not a sentient being, it can also form a kalpa. Question: If so, how do you explain what the great virtuous Dharma-saving and Good Manifestation said? Just like their verse says: 'The mind always harbors anger and poison, likes to gather all kinds of evil deeds, rejoices when seeing others suffer, and after death will become a Yama's prison guard.' (According to this verse, are they not sentient beings?) Answer: The messengers of King Yama, and those Rakshasas, who throw sentient beings into hell, are called Yama's prison guards. They are indeed sentient beings, but they are not the ones who harm sentient beings in hell.
地獄獄卒。非實有情 有說有情。問若爾何緣火不能燒彼。答此定由業力所隔礙故。或感異大種。故不被燒 復有餘八寒捺落迦。一頞部陀(此云皰寒風逼身。故生皰也)。二尼剌部陀(此云皰裂)。三頞哳吒。四臛臛婆。五虎虎婆(此三忍寒聲也)。六嗢缽羅(此云青蓮華。寒逼身青故也)。七缽特摩(此云紅蓮華。身寒赤色。似紅蓮華故也)。八摩訶缽特摩(此云大紅蓮華。寒之更甚。身色彌紅也) 論云。此中有情。嚴寒所逼。隨身聲色變。以立其名(解云。初二地獄。隨身變立名。次三隨聲立名。后三隨色變立名也) 此八並居贍部洲下。如前所說。大地獄傍。問此贍部洲。其量無幾。下寧容受無間等耶。答洲如谷聚。上尖下闊。是故大海漸狹漸深也。如上所論十六地獄。一切有情。業增上力感。余孤地獄。各別業招。或多或少。或二或一。所止差別。多種處處不定。或近江河山邊曠野。或在地下空及余處。諸地獄器安布如是。本處在下。支派不定。傍生住處。謂水陸空。本處大海。后漸流入余處。諸鬼本處。琰魔王國。於此贍部洲下。過五百逾繕那。有琰魔王國。縱廣量亦然。從此展轉。散居余處。或有端嚴具大威德。受諸富樂。自在如天。或有饑羸顏貌醜陋。如是等類。廣說如經。
從此第七。明
【現代漢語翻譯】 現代漢語譯本 地獄的獄卒並非真實存在的有情眾生，而是一種有情眾生的說法。問：如果這樣，為什麼火焰不能燒燬他們呢？答：這一定是由於業力的阻礙，或者他們感受到了不同的大種（四大元素），所以不會被燒燬。 此外還有八個寒冷的捺落迦（naraka，地獄）。一是頞部陀（Arbuda，此云皰寒，風寒逼迫身體，所以生出皰疹）。二是尼剌部陀（Nirarbuda，此云皰裂，皰疹破裂）。三是頞哳吒（Atata，忍受寒冷的聲音）。四是臛臛婆（Hahava，忍受寒冷的聲音）。五是虎虎婆（Huhuva，忍受寒冷的聲音，以上三種是忍受寒冷發出的聲音）。六是嗢缽羅（Utpala，此云青蓮華，寒冷逼迫身體，呈現青色）。七是缽特摩（Padma，此云紅蓮華，身體寒冷呈現赤色，像紅蓮華一樣）。八是摩訶缽特摩（Mahapadma，此云大紅蓮華，寒冷更加劇烈，身體顏色更加鮮紅）。 論中說：『這些地獄中的有情眾生，受到嚴寒的逼迫，隨著身體的聲音和顏色變化而得名。』（解釋說：最初兩個地獄，隨著身體的變化而得名；其次三個隨著聲音而得名；最後三個隨著顏色變化而得名）。 這八個寒地獄都位於贍部洲（Jambudvipa，我們所居住的這個世界）之下，如前所述，在大地獄的旁邊。問：這個贍部洲的面積有多大？下面怎麼能容納無間地獄等等呢？答：贍部洲像谷堆一樣，上面尖下面寬，所以大海逐漸變窄變深。如上所述的十六個地獄，都是一切有情眾生由於業力增強而感召的。其餘的孤地獄，則是各自不同的業力所招感的，或者多或者少，或者兩個或者一個，所居住的地方也各不相同，多種多樣，處處不定，或者靠近江河山邊曠野，或者在地下空中以及其他地方。各種地獄的器具就是這樣安置的，根本處在下面，支派不定。傍生（動物）居住的地方，包括水陸空，根本處在大海，然後逐漸流入其他地方。諸鬼的根本處所是琰魔王國（Yama's kingdom，閻羅王的國度），位於這個贍部洲之下，超過五百逾繕那（yojana，古印度長度單位）。琰魔王國的縱橫大小也是如此。從此逐漸分散居住在其他地方，或者有端莊美麗、具有巨大威德，享受各種富裕快樂，自在如天人；或者有飢餓羸弱、顏貌醜陋，像這些等等，詳細的說明在經典中。 從此第七，闡明...
【English Translation】 English version The wardens of hell are not truly sentient beings, but rather a way of describing sentient beings. Question: If that's the case, why can't fire burn them? Answer: This must be due to the obstruction of karma, or because they experience different Mahabhutas (great elements), so they are not burned. Furthermore, there are eight cold Naraka (hells). First is Arbuda (meaning 'blistering cold,' where the body is forced by cold winds, causing blisters to form). Second is Nirarbuda (meaning 'blister burst,' where the blisters rupture). Third is Atata. Fourth is Hahava. Fifth is Huhuva (these three are sounds of enduring cold). Sixth is Utpala (meaning 'blue lotus,' as the body turns blue due to the intense cold). Seventh is Padma (meaning 'red lotus,' as the body turns red due to the cold, resembling a red lotus). Eighth is Mahapadma (meaning 'great red lotus,' as the cold is even more intense, and the body color is even more crimson). The treatise states: 'The sentient beings in these hells are named according to the changes in their sounds and colors due to the extreme cold.' (Explanation: The first two hells are named according to changes in the body; the next three are named according to sounds; and the last three are named according to changes in color). These eight cold hells are all located beneath Jambudvipa (the world we inhabit), as mentioned earlier, next to the great hells. Question: What is the size of this Jambudvipa? How can it accommodate the Avici hell (uninterrupted hell) and others below? Answer: Jambudvipa is like a pile of grain, pointed at the top and wide at the bottom, so the ocean gradually narrows and deepens. The sixteen hells mentioned above are all experienced by sentient beings due to the intensification of their karma. The remaining solitary hells are attracted by their respective karmas, either many or few, or two or one, and the places where they reside are also different, varied, and uncertain, either near rivers, mountains, wilderness, or underground, in the air, or in other places. The various hellish instruments are arranged in this way, with the fundamental place below and the branches uncertain. The places where animals dwell include water, land, and air, with the fundamental place in the ocean, and then gradually flowing into other places. The fundamental place of the ghosts is Yama's kingdom (the realm of King Yama), located below this Jambudvipa, more than five hundred yojanas (an ancient Indian unit of length). The length and width of Yama's kingdom are also the same. From there, they gradually disperse and live in other places, or some are dignified and beautiful, possessing great power and virtue, enjoying various riches and pleasures, as free as devas (gods); or some are hungry and weak, with ugly faces, like these and so on, detailed explanations are in the sutras. From this seventh, clarify...
日月等。論云。日月所居。量等義者。頌曰。
日月迷盧半 五十一五十 夜半日沒中 日出四洲等 雨際第二月 后九夜漸增 寒第四亦然 夜減晝翻此 晝夜增臘縛 行南北路時 近日自影覆 故見月輪缺
釋曰。初句明日月近遠。第二句明日月體量。次兩句。明四時。后兩行。明晝夜增減。論云。日月眾星。依何而住。依風而住。謂諸有情。業增上力。共引風起。繞妙高山。空中旋環。運持日等。令不停墜。彼所住去此。四萬逾繕那。持雙山頂。齊妙高山半。日五十一。月唯五十。星最小者。唯一俱盧舍。其最大者十六逾繕那。日輪下面。頗胝迦寶。火珠所成。能熱能照。月輪下面。頗胝迦寶。水珠所成。能冷能照。唯一日月。普於四洲。作所作事。北洲夜半。東洲日沒。南洲日中。西洲日出。此四時等。余例應知 日行此洲。路有差別。故令晝夜有減有增。從雨際第二月。後半第九日。夜漸增。從寒際第四月後半第九日。夜漸減也。晝時翻此。夜若漸增。晝便漸減。夜若漸減。晝則漸增。晝夜增時。增一臘縛。晝夜減時。減一臘縛。日行此洲。向南向北。如其次第。夜增晝增。釋曰。西國之法。分十二月。以為三際謂寒熱雨。各有四月。略述兩釋。泰法師云。從二月十六日
【現代漢語翻譯】 現代漢語譯本 日月等。《論》中說：『日月所處的位置，大小等同。』頌詞說： 『日月圍繞須彌山（Meru，聖山）的一半， 大小分別是五十一和五十由旬（Yojana，古印度長度單位）。 北俱盧洲（Uttarakuru，四大部洲之一）是半夜，東勝身洲（Purvavideha，四大部洲之一）是日落時分， 南贍部洲（Jambudvipa，四大部洲之一）是正午，西牛貨洲（Aparagodaniya，四大部洲之一）是日出時分。 雨季（Vriska，指雨季結束）后的第二個月， 之後九天夜晚逐漸增長， 寒季（Hemantha，指冬季結束）的第四個月也是如此， 夜晚減少而白天則相反。 白天和夜晚的增長以臘縛（Lava，時間單位）為單位， 當日月在南北方向執行的時候。 因為太陽的光芒遮蔽了自身， 所以我們看到月亮有圓缺。』 解釋說：第一句說明日月距離的遠近。第二句說明日月的大小。接下來的兩句說明四季。後面的兩行說明晝夜的增減。《論》中說：『日月星辰依靠什麼而存在？』依靠風而存在。這是因為眾生的業力，共同引發風的產生，圍繞著妙高山（Mount Meru，須彌山）在空中旋轉，執行並支撐著日月等，使它們不會墜落。它們所處的位置距離我們四萬由旬。位於持雙山（持雙山）的山頂，與妙高山的一半高度齊平。太陽是五十一由旬，月亮只有五十由旬。最小的星星只有一俱盧舍（Krosha，古印度長度單位），最大的星星有十六由旬。太陽的下面是由紅寶石（Padiraka，寶石名）和火珠構成的，能夠發熱和發光。月亮的下面是由紅寶石和水珠構成的，能夠製冷和發光。只有一個太陽和月亮，普遍地在四大部洲（Four Continents）中發揮作用。北俱盧洲是半夜，東勝身洲是日落，南贍部洲是正午，西牛貨洲是日出。這四個時間是相等的。其餘的例子應該知道。太陽在這個洲執行，路線有差別，所以導致晝夜有長有短。從雨季後的第二個月的後半第九天開始，夜晚逐漸增長。從寒季後的第四個月的後半第九天開始，夜晚逐漸減少。白天的情況與此相反。夜晚如果逐漸增長，白天就逐漸減少。夜晚如果逐漸減少，白天就逐漸增長。白天和夜晚增長的時候，增長一個臘縛。白天和夜晚減少的時候，減少一個臘縛。太陽在這個洲執行，向南或向北，按照順序，夜晚增長或白天增長。解釋說：西方的歷法，將十二個月分為三個季節，分別是寒季、熱季和雨季，每個季節有四個月。簡要地敘述兩種解釋。泰法師說：從二月十六日開始。
【English Translation】 English version The sun, the moon, and so on. The Shastra says: 'The positions of the sun and moon, their sizes are equal.' The verse says: 'The sun and moon revolve around half of Mount Meru (sacred mountain), Their sizes are fifty-one and fifty yojanas (ancient Indian unit of length) respectively. Uttarakuru (one of the four continents) is midnight, Purvavideha (one of the four continents) is sunset, Jambudvipa (one of the four continents) is noon, Aparagodaniya (one of the four continents) is sunrise. In the second month after the rainy season (Vriska, referring to the end of the rainy season), The nights gradually increase for the next nine days, The same is true for the fourth month of the cold season (Hemantha, referring to the end of winter), The nights decrease while the days increase conversely. The increase of day and night is measured in lavas (unit of time), When the sun travels north and south. Because the sun's light obscures itself, We see the moon with phases.' The explanation says: The first sentence explains the distance between the sun and moon. The second sentence explains the size of the sun and moon. The next two sentences explain the four seasons. The following two lines explain the increase and decrease of day and night. The Shastra says: 'What do the sun, moon, and stars rely on to exist?' They rely on the wind. This is because the karma of sentient beings, together, causes the wind to arise, revolving around Mount Meru in the air, moving and supporting the sun, moon, and so on, so that they do not fall. Their position is 40,000 yojanas away from us. Located on the summit of Mount Dharani (持雙山), it is level with half the height of Mount Meru. The sun is fifty-one yojanas, and the moon is only fifty yojanas. The smallest star is only one krosha (ancient Indian unit of length), and the largest star is sixteen yojanas. The bottom of the sun is made of ruby (Padiraka, gem name) and fire pearls, which can generate heat and light. The bottom of the moon is made of ruby and water pearls, which can cool and emit light. There is only one sun and moon, universally functioning in the Four Continents. Uttarakuru is midnight, Purvavideha is sunset, Jambudvipa is noon, Aparagodaniya is sunrise. These four times are equal. The remaining examples should be known. The sun travels in this continent, and the route is different, so the day and night have different lengths. From the ninth day of the second half of the second month after the rainy season, the nights gradually increase. From the ninth day of the second half of the fourth month after the cold season, the nights gradually decrease. The situation during the day is the opposite. If the nights gradually increase, the days gradually decrease. If the nights gradually decrease, the days gradually increase. When the day and night increase, they increase by one lava. When the day and night decrease, they decrease by one lava. The sun travels in this continent, to the south or to the north, in order, the nights increase or the days increase. The explanation says: The Western calendar divides the twelve months into three seasons, namely the cold season, the hot season, and the rainy season, each season having four months. Briefly describe two explanations. Dharma Master Tai said: Starting from February 16th.
至六月十五日。為熱際四月。從六月十六日。至十月十五日。為雨際四月。從十月十六日。至二月十五日。為寒際四月。雨際第二月。後半第九日。當此間八月九日。從秋分已去。夜增晝減也。寒際第四月。後半第九日。當此間二月九日。從春分已去。夜減晝增也。此約晝夜停等后。說增減也。光法師云。西方諸國。時節不定。還隨方俗。以立三際。從十一月十六日至三月十五日。為熱際。從三月十六日。至七月十五日。為雨際。從七月十六日。至十一月十五日。為寒際。雨際第二月。後半第九日。當此間五月九日。此與夏至。稍得相當。此時日極長。夜極短。從此已后。夜則漸增。若寒際第四月。後半第九日。當此間十一月九日。此與冬至。稍得相當。此時晝極短。夜極長。從此已后。夜則漸減。晝則漸增。故婆沙一百三十六云。摩訶陀月(當此間十一月也)白半之日。夜有十八。晝有十二。從此已后。晝增夜減。室羅筏拏月(當此間五月也)白半之日。晝有十八。夜有十二。從此已后。夜增晝減。解云。言十八十二者。謂十八十二。牟呼栗多也。據此文證。明知夜極長。後方說晝增。晝極長後方說夜增也。又此論云。日行此洲。向南向北。如其次第。夜增晝增。故知五月。夏至已后。日則向南。說夜增也。十一月
【現代漢語翻譯】 現代漢語譯本 到六月十五日，是熱際四個月。 從六月十六日到十月十五日，是雨際四個月。 從十月十六日到二月十五日，是寒際四個月。雨際第二個月的後半第九日，相當於這裡的八月九日，從秋分過後，夜晚增長，白天減少。 寒際第四個月的後半第九日，相當於這裡的二月九日，從春分過後，夜晚減少，白天增長。這是在晝夜停等之後，說的增減。 光法師說，西方各國的時節不定，還是隨著各地的風俗，來設立三際。從十一月十六日到三月十五日，是熱際。從三月十六日到七月十五日，是雨際。從七月十六日到十一月十五日，是寒際。雨際第二個月的後半第九日，相當於這裡的五月九日，這與夏至稍微相當。此時白天最長，夜晚最短。從此以後，夜晚就逐漸增長。 如果寒際第四個月的後半第九日，相當於這裡的十一月九日，這與冬至稍微相當。此時白天最短，夜晚最長。從此以後，夜晚就逐漸減少，白天就逐漸增長。 所以《婆沙論》第一百三十六卷說，摩訶陀月（Mahata month，當此間十一月也）白半之日，夜晚有十八牟呼栗多（Muhurta，印度古代的時間單位），白天有十二牟呼栗多。從此以後，白天增長，夜晚減少。室羅筏拏月（Sravana month，當此間五月也）白半之日，白天有十八牟呼栗多，夜晚有十二牟呼栗多。從此以後，夜晚增長，白天減少。 解釋說，所說的十八和十二，是指十八和十二牟呼栗多。根據這段文字證明，明顯知道夜晚最長之後才說白天增長，白天最長之後才說夜晚增長。 又這部論典說，太陽執行於此洲，向南向北，按照次序，夜晚增長，白天增長。所以知道五月夏至過後，太陽就向南執行，所以說夜晚增長。十一月
【English Translation】 English version Until the fifteenth day of June, it is the four months of the hot season (熱際, re ji). From the sixteenth day of June to the fifteenth day of October, it is the four months of the rainy season (雨際, yu ji). From the sixteenth day of October to the fifteenth day of February, it is the four months of the cold season (寒際, han ji). The latter half of the ninth day of the second month of the rainy season corresponds to the ninth day of August here. After the autumnal equinox, the night increases and the day decreases. The latter half of the ninth day of the fourth month of the cold season corresponds to the ninth day of February here. After the vernal equinox, the night decreases and the day increases. This refers to the increase and decrease after the day and night are equal. The Dharma Master Guang said that the seasons in the Western countries are not fixed, but follow the local customs to establish the three seasons. From the sixteenth day of November to the fifteenth day of March, it is the hot season. From the sixteenth day of March to the fifteenth day of July, it is the rainy season. From the sixteenth day of July to the fifteenth day of November, it is the cold season. The latter half of the ninth day of the second month of the rainy season corresponds to the ninth day of May here, which is somewhat equivalent to the summer solstice. At this time, the day is the longest and the night is the shortest. From then on, the night gradually increases. If the latter half of the ninth day of the fourth month of the cold season corresponds to the ninth day of November here, it is somewhat equivalent to the winter solstice. At this time, the day is the shortest and the night is the longest. From then on, the night gradually decreases and the day gradually increases. Therefore, the one hundred and thirty-sixth fascicle of the Vibhasa says that on the white half of the month of Mahata (摩訶陀月, maha tuo yue, which is the eleventh month here), the night has eighteen Muhurtas (牟呼栗多, mou hu li duo, an ancient Indian unit of time) and the day has twelve Muhurtas. From then on, the day increases and the night decreases. On the white half of the month of Sravana (室羅筏拏月, shi luo fa na yue, which is the fifth month here), the day has eighteen Muhurtas and the night has twelve Muhurtas. From then on, the night increases and the day decreases. The explanation says that the eighteen and twelve mentioned refer to eighteen and twelve Muhurtas. According to this text, it is clear that the day increases only after the night is the longest, and the night increases only after the day is the longest. Furthermore, this treatise says that the sun travels in this continent, southward and northward, and in that order, the night increases and the day increases. Therefore, it is known that after the summer solstice in May, the sun travels southward, so it is said that the night increases. November
。冬至已后。日既向北。說晝增也。此上兩釋。泰法師意。約晝夜停等后。說有增減。光法師意。約晝夜極長后。說有增減。各據一義。任情取捨。更有多解。不能具敘 依此論文。一百二十剎那。為一怛剎那。六十怛剎那。為一臘縛。三十臘縛。為一牟呼栗多。若至極長。有十八牟呼栗多。若至極短。有十二牟呼栗多。故知中間。延促總有六牟呼栗多。從夏至日。已去至冬至日。已來有一百八十日。日夜增一臘縛。計一百八十臘縛。足成六牟呼栗多。故冬至日。夜有十八。晝有十二也。若從冬至日。已去至夏至日已來。成六牟呼栗多。義準前說。故夏至日。夜有十二。晝有十八。問何故月輪。于黑半末白半初位。見有缺。答世施設論中。作如是釋。以月宮殿行近日輪。月輪被日輪光。所侵照。余邊發影。白覆月輪。令于爾時。見不圓滿。又經部宗。先舊師釋。由日月輪。行度不同。現有圓缺。問日等宮殿。何有情居。答是四王天下。天眾所居。若空居天。唯住如是。日月等宮殿。若地居天。住妙高山諸層級等。
從此第八。明天器。一明天所居器。二明天器近遠。就明天所居器。文復分二。初正明天器。二便顯余義。初文分三。一明四天王天器。二明三十三天器。三明空居天器。且初第一明四天王天器者。論
【現代漢語翻譯】 現代漢語譯本：冬至過後，太陽就開始向北移動，這意味著白晝開始變長。以上兩種解釋是泰法師和光法師的觀點。泰法師認為，在晝夜時長相等之後，才會有增減變化；而光法師認為，在晝夜時長達到最長之後，才會有增減變化。他們各自依據一種道理，可以根據自己的理解來選擇採納。還有其他的解釋，這裡就不一一列舉了。根據這篇論文，一百二十個剎那（ksana）為一怛剎那（tatksana），六十個怛剎那為一臘縛（lava），三十個臘縛為一牟呼栗多（muhurta）。如果到了白晝極長的時候，就有十八個牟呼栗多；如果到了白晝極短的時候，就有十二個牟呼栗多。由此可知，中間的晝夜長短變化總共有六個牟呼栗多。從夏至日開始，到冬至日為止，總共有一百八十天，每天日夜時長增加一個臘縛，一百八十個臘縛就構成六個牟呼栗多。因此，冬至日夜晚有十八個牟呼栗多，白晝有十二個牟呼栗多。如果從冬至日開始，到夏至日為止，也構成六個牟呼栗多，道理與前面所說相同。因此，夏至日夜晚有十二個牟呼栗多，白晝有十八個牟呼栗多。問：為什麼月亮在黑半月的末尾和白半月的開始時，看起來會有殘缺？答：《世施設論》中是這樣解釋的：因為月亮宮殿執行接近太陽，月亮被太陽的光芒照射，其餘邊沿產生陰影，遮蓋了月亮，所以在那個時候，看起來不圓滿。另外，經部宗（Sautrantika）的先輩老師解釋說，由於太陽和月亮的執行速度不同，所以會出現圓缺。問：太陽等宮殿里，有什麼有情眾生居住？答：那是四天王天（Caturmaharajika）的天眾所居住的地方。如果是空居天（akasasthita-deva），就只住在太陽和月亮等宮殿里；如果是地居天（bhumistha-deva），就住在妙高山（Mount Meru）的各個層級等地方。從第八品開始，闡明天器（bhajana-loka）。一、闡明所居住的天器；二、闡明天器距離的遠近。就闡明所居住的天器而言，又分為兩部分：首先，正式闡明天器；其次，順便顯示其他含義。首先，正式闡明天器，又分為三部分：一、闡明四天王天（Caturmaharajika）的天器；二、闡明三十三天（Trayastrimsa）的天器；三、闡明空居天（akasasthita-deva）的天器。首先，第一部分闡明四天王天（Caturmaharajika）的天器，《論》中說：
【English Translation】 English version: After the Winter Solstice, the sun begins to move northward, which means the daylight hours start to increase. The above two explanations are the views of Master Tai and Master Guang. Master Tai believes that there are increases and decreases in the length of day and night only after they are equal; while Master Guang believes that there are increases and decreases only after the length of day and night reaches its maximum. They each rely on one principle, and you can choose to adopt it according to your own understanding. There are other explanations as well, which will not be listed here one by one. According to this treatise, one hundred and twenty ksana (剎那) constitute one tatksana (怛剎那), sixty tatksana constitute one lava (臘縛), and thirty lava constitute one muhurta (牟呼栗多). If it reaches the longest daylight, there are eighteen muhurta; if it reaches the shortest daylight, there are twelve muhurta. From this, it can be known that the total change in the length of day and night in between is six muhurta. From the Summer Solstice to the Winter Solstice, there are a total of one hundred and eighty days, with the length of day and night increasing by one lava each day, and one hundred and eighty lava constitute six muhurta. Therefore, on the Winter Solstice, the night has eighteen muhurta and the day has twelve muhurta. If it starts from the Winter Solstice and goes to the Summer Solstice, it also constitutes six muhurta, the principle is the same as mentioned before. Therefore, on the Summer Solstice, the night has twelve muhurta and the day has eighteen muhurta. Question: Why does the moon appear to be incomplete at the end of the dark half of the month and at the beginning of the bright half of the month? Answer: The Lokaprajnapti (世施設論) explains it this way: Because the lunar palace travels close to the sun, the moon is illuminated by the sun's light, and the remaining edges cast shadows, covering the moon, so at that time, it appears incomplete. In addition, the earlier teachers of the Sautrantika (經部宗) school explained that the phases of the moon are due to the different speeds of the sun and moon. Question: What sentient beings reside in the palaces of the sun and other celestial bodies? Answer: Those are the places where the devas (天眾) of the Caturmaharajika (四天王天) heaven reside. If they are akasasthita-deva (空居天, sky-dwelling devas), they only live in the palaces of the sun and moon; if they are bhumistha-deva (地居天, earth-dwelling devas), they live on the various levels of Mount Meru (妙高山) and other places. Starting from the eighth chapter, it elucidates the bhajana-loka (天器, vessel world). First, it elucidates the vessel world where they reside; second, it elucidates the distance of the vessel world. Regarding the elucidation of the vessel world where they reside, it is further divided into two parts: First, formally elucidating the vessel world; second, conveniently revealing other meanings. First, formally elucidating the vessel world, which is further divided into three parts: First, elucidating the vessel world of the Caturmaharajika (四天王天) heaven; second, elucidating the vessel world of the Trayastrimsa (三十三天) heaven; third, elucidating the vessel world of the akasasthita-deva (空居天, sky-dwelling devas). First, the first part elucidates the vessel world of the Caturmaharajika (四天王天) heaven. The abhidharma (論) says:
云。有幾層級。其量云何。何等諸天。住何層級。頌曰。
妙高層有四 相去各十千 傍出十六千 八四二千量 堅手及持鬘 恒憍大王眾 如次居四級 亦住餘七山
釋曰。蘇迷盧山。有四層級。始從水際。盡第一層。相去十千。逾繕那量。如是乃至。從第三層級。盡第四層。亦十千量。此四層級。從妙高山。傍出圍繞。盡其下半(妙高山下。四萬名下半耳)最初層級。出十六千。第二第三。第四層級。如其次第。八四二千。有藥叉神。名為堅手。住初層級。有名持鬘。住第二級。有名恒憍。住第三級。此三皆是。四大天王。所部天眾。第四層級。四大天王。及諸眷屬。共所居止。故經依此。說四大王眾天。除層級外。七金山上。亦有天居。是四大天王。所部村邑。是名依地住。四大王眾天。于欲天中。此天最廣。
從此第二。明三十三天器。論云。三十三天住在何處。頌曰。
妙高頂八萬 三十三天居 四角有四峰 金剛手所住 中宮名善見 周萬逾繕那 高一半金城 雜飾地柔軟 中有殊勝殿 周千逾繕那 外四苑莊嚴 眾車粗雜喜 妙地居四方 相去各二千 東北圓生樹 西南善法堂
釋曰。三十三天。住蘇迷盧頂。其頂四面。各
【現代漢語翻譯】 現代漢語譯本 云有幾層級？它們的量是多少？哪些天神住在哪些層級？頌文說：
須彌山（Sumeru Mountain）有四層級，每層相距一萬逾繕那（Yojana，古印度長度單位）， 從山腰橫向伸出，第一層一萬六千逾繕那，之後依次為八千、四千、二千逾繕那。 堅手藥叉（Jian Shou Yaksha）、持鬘藥叉（Chi Man Yaksha）、恒憍藥叉（Heng Jiao Yaksha）和大王眾（Da Wang Zhong）， 依次居住在這四層級上，也住在其餘七金山上。
解釋：須彌山有四層級。從水邊開始，到第一層結束，相距一萬逾繕那。像這樣，從第三層級到第四層結束，也是一萬逾繕那。這四層級從須彌山腰橫向伸出並環繞，覆蓋其下半部分（須彌山下半部分為四萬逾繕那）。最初的層級伸出一萬六千逾繕那，第二、第三、第四層級，依次為八千、四千、二千逾繕那。有藥叉神名為堅手，住在第一層級；有名為持鬘，住在第二層級；有名為恒憍，住在第三層級。這三位都是四大天王（Four Heavenly Kings）所統領的天眾。第四層級，四大天王及他們的眷屬共同居住。所以經文依據此，說四大王眾天（Heaven of the Four Kings）。除了這些層級外，七金山上也有天神居住，是四大天王所管轄的村落。這被稱為依地而住的四大王眾天。在欲界天（Desire Realm）中，此天最為廣闊。
從此第二部分，闡明三十三天（Trayastrimsa Heaven）的器世間。論中說：三十三天住在何處？頌文說：
須彌山頂八萬逾繕那高處，是三十三天所居之處。 四個角有四個山峰，是金剛手（Vajrapani）所居住的地方。 中央的宮殿名為善見城（Sudarsana City），周長一萬逾繕那， 高為一半，是金城，用各種珍寶裝飾，地面柔軟。 其中有殊勝殿（Excellent Palace），周長一千逾繕那。 外面有四個花園來莊嚴，分別是眾車苑（Park of Manifold Chariots）、粗惡苑（Park of Harshness）、雜苑（Mixed Park）和喜苑（Park of Joy）。 妙地（Wonderful Land）位於四方，彼此相距二千逾繕那。 東北方有圓生樹（Parijata Tree），西南方有善法堂（Good Dharma Hall）。
解釋：三十三天住在須彌山頂。其頂四面，各
【English Translation】 English version How many levels of clouds are there? What is their extent? Which deities reside on which levels? The verse says:
Mount Sumeru (Sumeru Mountain) has four levels, each separated by ten thousand yojanas (Yojana, an ancient Indian unit of length). Extending laterally from the mountain's side, the first level is sixteen thousand yojanas, followed by eight thousand, four thousand, and two thousand yojanas respectively. The Yaksha (Yaksha) named Firm Hand (Jian Shou Yaksha), Garland Bearer (Chi Man Yaksha), Constant Pride (Heng Jiao Yaksha), and the Great King's Host (Da Wang Zhong), Reside in these four levels respectively, and also dwell on the remaining seven golden mountains.
Explanation: Mount Sumeru has four levels. Starting from the water's edge and ending at the first level, the distance is ten thousand yojanas. Similarly, from the third level to the fourth level, it is also ten thousand yojanas. These four levels extend laterally from the side of Mount Sumeru and surround it, covering its lower half (the lower half of Mount Sumeru is forty thousand yojanas). The initial level extends sixteen thousand yojanas, and the second, third, and fourth levels are eight thousand, four thousand, and two thousand yojanas respectively. There is a Yaksha deity named Firm Hand, residing on the first level; one named Garland Bearer, residing on the second level; and one named Constant Pride, residing on the third level. These three are all part of the heavenly host under the Four Heavenly Kings (Four Heavenly Kings). On the fourth level, the Four Heavenly Kings and their retinue reside together. Therefore, the scripture, based on this, speaks of the Heaven of the Four Kings (Heaven of the Four Kings). Besides these levels, there are also deities residing on the seven golden mountains, which are villages governed by the Four Heavenly Kings. This is called the Four Kings' Heaven residing on the earth. Among the desire realm heavens (Desire Realm), this heaven is the most extensive.
From this second part, the physical world of the Trayastrimsa Heaven (Trayastrimsa Heaven) is clarified. The treatise says: Where do the Trayastrimsa Heaven reside? The verse says:
Eighty thousand yojanas above the summit of Mount Sumeru, is where the Trayastrimsa Heaven resides. At the four corners are four peaks, where Vajrapani (Vajrapani) resides. The central palace is named Sudarsana City (Sudarsana City), with a circumference of ten thousand yojanas, Half as high, it is a golden city, decorated with various treasures, and the ground is soft. Within it is the Excellent Palace (Excellent Palace), with a circumference of one thousand yojanas. Outside, there are four gardens to adorn it, namely the Park of Manifold Chariots (Park of Manifold Chariots), the Park of Harshness (Park of Harshness), the Mixed Park (Mixed Park), and the Park of Joy (Park of Joy). The Wonderful Land (Wonderful Land) is located in the four directions, separated by two thousand yojanas from each other. To the northeast is the Parijata Tree (Parijata Tree), and to the southwest is the Good Dharma Hall (Good Dharma Hall).
Explanation: The Trayastrimsa Heaven resides on the summit of Mount Sumeru. Its summit on all four sides, each
八十千。與下四邊。其量無別。山頂四角。各有一峰。其量縱廣。各有五百。有藥叉神。名金剛手。于中止住。守護諸天。于山頂中。有宮名善見。見者稱善也。四面二千半。周萬逾繕那。金城量高。一逾繕那半。其地平坦。亦真金所成。俱用百一雜寶嚴飾。地觸柔軟。如妒羅綿。于踐躡時。隨足高下。是天帝釋所都大城。于其城中。有殊勝殿。種種妙寶。具足莊嚴。蔽余天宮。故名殊勝。面二百五十。周千逾繕那。是謂城中諸可愛事。城外四面。四苑莊嚴。是彼諸天。共遊戲處。一眾車苑。隨天福力。種種車現。二粗惡苑。天欲戰時。甲仗等現。三雜林苑。諸天入中。所玩皆同。俱生勝喜。四喜林苑。極妙境界。並集此苑。觀此無厭名喜林也。此為外飾。莊嚴大城。四苑四邊。有四妙地。中間各去苑。二千逾繕那。是彼諸天勝遊戲處。諸天于彼捔指爭勝歡娛。城外東北。有圓生樹。是三十三天。受欲樂勝所也。其圓生樹。盤根深廣。五十逾繕那。聳幹上升。枝條傍布。高廣量等。百逾繕那。挺葉開華。妙香芬馥。順風熏滿。百逾繕那。若逆風時。猶遍五十。問順風可爾。云何逆風熏。答有餘師說。香無逆熏義。依不越樹界故。說逆風熏(解云。言不越樹界者謂樹身外。枝條四面。各五十逾繕那。如在樹下。近東邊立
【現代漢語翻譯】 八十千，與下方四邊（指須彌山的其他四個側面）的量度沒有區別。山頂的四個角，各有一座山峰，它們的縱橫量度各有五百逾繕那（Yojana，古印度長度單位）。有藥叉神（Yaksa，一種守護神）名為金剛手（Vajrapani，佛教護法神），在山峰中居住，守護諸天。在山頂中央，有一座宮殿名為善見（Sudarsana，帝釋天的宮殿），見到它的人都稱讚它美好。宮殿四面各長二千五百逾繕那，周長一萬逾繕那。金城的量度高度為一逾繕那半。地面平坦，也是由真金構成，全部用一百零一種雜寶裝飾。地面的觸感柔軟，如同妒羅綿（Tula cotton，一種柔軟的棉花），在踩踏時，會隨著腳的高度而升降。這是天帝釋（Devendra，眾神之王）所居住的大城。在城中，有一座殊勝殿（Vaijayanta，帝釋天的宮殿），用各種美妙的寶物，充分地裝飾，遮蔽了其餘的天宮，所以名為殊勝。殊勝殿的四面各長二百五十逾繕那，周長一千逾繕那。這些就是城中各種可愛的事物。 城外四面，有四座花園裝飾著。這是那些天人們共同遊戲的地方。第一座是眾車苑（Citraratha，天帝的花園），隨著天人的福力，會出現各種各樣的車乘。第二座是粗惡苑（Parusaka，天帝的花園），天人想要戰鬥時，會出現盔甲武器等。第三座是雜林苑（Misraka，天帝的花園），諸天進入其中，所玩樂的事物都相同，共同產生殊勝的喜悅。第四座是喜林苑（Nandana，天帝的花園），極其美妙的境界，都聚集在這個花園中，觀看它而不會厭倦，所以名為喜林。這些是外在的裝飾，莊嚴著大城。四座花園的四邊，有四塊美妙的土地，中間各自距離花園二千逾繕那。這是那些天人們殊勝的遊戲場所。諸天在那裡扳手指爭勝，歡快娛樂。城外東北方，有一棵圓生樹（Parijata，天帝的樹），是三十三天（Trayastrimsa，欲界六天之一）享受欲樂最殊勝的地方。這棵圓生樹，盤繞的根深廣五十逾繕那，聳立的樹幹上升，枝條向旁邊伸展，高度和廣度相等，都是一百逾繕那。挺拔的樹葉開放著花朵，美妙的香氣芬芳濃郁，順風時能熏滿一百逾繕那，如果逆風時，仍然能遍及五十逾繕那。有人問：順風可以這樣，為什麼逆風也能熏到呢？回答說：有其他老師說，香沒有逆風熏的道理，因為沒有超出樹的界限，所以說逆風熏。（解釋說：所說的不超出樹的界限，是指樹身外，枝條四面，各自五十逾繕那，如同在樹下，靠近東邊站立。）
【English Translation】 Eighty thousand, and the measurements of the four sides below (referring to the other four sides of Mount Sumeru) are no different. At each of the four corners of the mountain top, there is a peak, each measuring five hundred Yojana (Yojana, an ancient Indian unit of length) in length and width. There is a Yaksa (Yaksa, a type of guardian deity) named Vajrapani (Vajrapani, a Buddhist Dharma protector), residing in the peaks, protecting the Devas (Devas, gods). In the center of the mountain top, there is a palace named Sudarsana (Sudarsana, Indra's palace), those who see it praise its beauty. Each side of the palace is two thousand five hundred Yojana long, with a circumference of ten thousand Yojana. The golden city measures one and a half Yojana in height. The ground is flat and also made of pure gold, all decorated with one hundred and one kinds of various treasures. The touch of the ground is soft, like Tula cotton (Tula cotton, a soft cotton), and when stepped on, it rises and falls with the height of the foot. This is the great city where Devendra (Devendra, the king of gods) resides. In the city, there is a magnificent palace named Vaijayanta (Vaijayanta, Indra's palace), fully decorated with various wonderful treasures, overshadowing the other Deva palaces, hence the name Vaijayanta. Each side of Vaijayanta is two hundred and fifty Yojana long, with a circumference of one thousand Yojana. These are the various lovely things in the city. Outside the city on four sides, there are four gardens decorated. These are the places where those Devas play together. The first is Citraratha (Citraratha, Indra's garden), where various vehicles appear according to the merit of the Devas. The second is Parusaka (Parusaka, Indra's garden), where armor and weapons appear when the Devas want to fight. The third is Misraka (Misraka, Indra's garden), where the things that the Devas play with are the same, and they jointly generate supreme joy. The fourth is Nandana (Nandana, Indra's garden), where extremely wonderful realms are gathered in this garden, and viewing it never gets tiring, hence the name Nandana. These are the external decorations, adorning the great city. On the four sides of the four gardens, there are four wonderful lands, each two thousand Yojana away from the gardens. These are the supreme places of play for those Devas. The Devas there engage in finger-wrestling competitions, joyful and entertaining. Northeast of the city, there is a Parijata tree (Parijata, Indra's tree), which is the most supreme place for the thirty-three heavens (Trayastrimsa, one of the six heavens of the desire realm) to enjoy sensual pleasures. This Parijata tree, its coiled roots are fifty Yojana deep and wide, its towering trunk rises, and its branches extend sideways, with equal height and width, both one hundred Yojana. The upright leaves open with flowers, and the wonderful fragrance is rich and fragrant, able to fill one hundred Yojana when the wind is favorable, and still able to spread fifty Yojana when the wind is against it. Someone asks: It is understandable with a favorable wind, but why can it still be fragrant against the wind? The answer is: Other teachers say that fragrance has no principle of spreading against the wind, because it does not exceed the boundary of the tree, so it is said to be fragrant against the wind. (Explanation: What is meant by not exceeding the boundary of the tree refers to the tree body, the branches on all four sides, each fifty Yojana, as if standing under the tree, close to the east side.)
去彼樹身。五十逾繕那。若有東風。名為逆熏。此人由在樹界。而得頭上枝條等香故。言不越樹界也)論主正解云。理實圓生。有如是德。所流香氣。能逆風熏。雖天和風力所壅遏。然能相續。流趣余方。漸劣漸微。近處便歇。非能遠至如順風熏(五十逾繕那。名近處。百逾繕那。名遠處也) 又論云。如是華香。為依自地。隨風相續轉趣余方。為但薰風別生香氣(問也。自地者。華也。香依華髮。說華為自地也) 此義無定。諸軌範師。於此二問。俱許無失(答也。依華依風名二問也)。若爾者何故。薄伽梵(此云功德聚也)。華香不能逆風熏根莖等香亦復爾。善士功德。香芬馥。逆風流美遍諸方(解云。引此頌意。難論主許華香。能逆風熏也。修善之士。名滿四方。能逆風熏。華香不爾也) 論主通云。據人間香。故作是說。以世共了無如是能。若據天香。能逆熏也。化地部經。說此香氣。順風熏滿。百逾繕那。若無風時。唯遍五十。城西南角。有善法堂。三十三天。于彼評論如法。不如法事。
從此第三。明空居天。論云。如是已辨三十三天。所居外器。余有色天眾所住器。云何。頌曰。
此上有色天 住依空宮殿
釋曰。此前所說。三十三天上有色諸天。住依空宮殿。謂夜摩天。都史多天
。樂變化天。他化自在天。及梵眾天。等十六處。並前天合成二十二天。名有色天。二十住空居也。
從此大文第二。便顯余義。一明六天行淫。二明諸天初生。三明欲生樂生也。此即第一。明六天行淫。論云。如是所說諸天眾中。六天行淫云何。頌曰。
六受欲交抱 執手笑視淫
釋曰。唯六慾天。受妙欲境。于中初二。依地居天。形交成淫。與人無別。然風氣泄熱惱便除。非如人間有餘不凈。夜摩天眾。才抱成淫。都史多天。但由執手。樂變化天。唯相向笑。他化自在天。相視成淫隨彼諸天男女膝上。有童男童女欻然化生。即說為彼天所生男女也。
從此第二。明諸天初生。論云。初生天眾。身量云何。頌曰。
初如五至十 色圓滿有衣
釋曰。且六慾天。初生如次。如五六七八九十歲人。生已身形。速得圓滿。色界天眾。于初生時。身量周圓。具妙衣服。一切天眾。皆作聖言。謂彼言詞。同中印度。
從此第三。明欲生樂生。論云。欲生樂生。差別云何。應知頌曰。
欲生三人天 樂生三九處
釋曰。欲生三者 第一依受如生現前欲境故。謂諸有情。樂受現前諸妙欲境。彼于如是現前欲境中。自在而轉。謂全人趣。及下四天 第二依受如樂自化妙欲境
【現代漢語翻譯】 現代漢語譯本：樂變化天（Nirmana-rati）。他化自在天（Parinirmita-vasavartin）。以及梵眾天（Brahma-parisadya）等十六處。加上前面的天，合成為二十二天，名為有色天（Rupa-dhatu）。這是二十住處中的空居天。
從此段大文開始，第二部分，便顯明其餘的意義。一，闡明六慾天行淫之事；二，闡明諸天最初出生的情形；三，闡明欲界眾生的出生和色界眾生的出生。這裡是第一點，闡明六慾天行淫之事。《論》中說：『如上所說的諸天眾中，六慾天行淫的情況是怎樣的呢？』頌詞說：
『六天受欲以交抱，執手笑視即成淫。』
解釋：只有六慾天，才能感受微妙的欲境。其中最初的二天，即地居天，以形體交合而成淫，與人間沒有區別。然而，風氣泄出熱惱便消除，不像人間那樣有剩餘的不凈。夜摩天（Yama）的眾生，才相抱就成淫。兜率天（Tusita）僅僅是執手。樂變化天（Nirmana-rati）只是相向而笑。他化自在天（Parinirmita-vasavartin）則是相視而成淫。隨著這些天界的男女膝上，有童男童女忽然化生，就說他們是彼天所生的男女。
從此段開始，第二部分，闡明諸天最初出生的情形。《論》中說：『最初出生的天眾，身量是怎樣的呢？』頌詞說：
『初生如五至十歲，色身圓滿自有衣。』
解釋：且說六慾天，最初出生時，依次如同五歲、六歲、七歲、八歲、九歲、十歲的人。出生后，身形迅速變得圓滿。色界天眾，在最初出生時，身量周正圓滿，自帶美妙的衣服。一切天眾，都說聖言，即他們的言語，與中印度相同。
從此段開始，第三部分，闡明欲界眾生的出生和色界眾生的出生。《論》中說：『欲界眾生的出生和色界眾生的出生，有什麼差別呢？』應當知道頌詞說：
『欲生三處人天趣，樂生三禪九住處。』
解釋：欲界眾生有三種：第一種是依靠感受而生，即現前感受欲境的眾生。指那些樂於感受現前各種美妙欲境的有情，他們在這些現前的欲境中，自在地活動，即整個人道，以及下四天。第二種是依靠感受快樂，自己變化出美妙的欲境。
【English Translation】 English version: The Nirmana-rati Devas (Devas delighting in their creations). The Parinirmita-vasavartin Devas (Devas controlling what is created by others). And the Brahma-parisadya Devas (retinue of Brahma), etc., sixteen places in total. Adding the previous heavens, they combine to form twenty-two heavens, called the Rupa-dhatu (Form Realm). These are the aerial abodes of the twenty abodes.
From this major section onwards, the second part reveals the remaining meanings. First, it clarifies the sexual conduct of the six desire heavens; second, it clarifies the initial birth of the devas; third, it clarifies the birth in the desire realm and the birth in the form realm. Here is the first point, clarifying the sexual conduct of the six desire heavens. The Shastra says: 'Among the deva assemblies mentioned above, what is the sexual conduct of the six desire heavens?' The verse says:
'The six heavens experience desire through embrace, holding hands, smiling, and gazing to create lust.'
Explanation: Only the six desire heavens can experience the wonderful realms of desire. Among them, the first two, the earth-dwelling heavens, engage in sexual intercourse with physical union, no different from humans. However, the release of wind and the elimination of heat and vexation occur, unlike in the human realm where there remains impurity. The Yama Devas (Yama) achieve sexual union merely by embracing. The Tusita Devas (Tusita) only by holding hands. The Nirmana-rati Devas (Nirmana-rati) simply smile at each other. The Parinirmita-vasavartin Devas (Parinirmita-vasavartin) achieve sexual union by gazing at each other. Along with the males and females of these heavens, young boys and girls suddenly appear by transformation on their laps, and they are said to be the sons and daughters born in those heavens.
From this point onwards, the second part clarifies the initial birth of the devas. The Shastra says: 'What is the body size of the devas at their initial birth?' The verse says:
'At first birth, like five to ten years old, their forms are complete and they have clothing.'
Explanation: Speaking of the six desire heavens, at their initial birth, they are successively like people of five, six, seven, eight, nine, and ten years old. After birth, their bodies quickly become complete. The devas of the Form Realm, at their initial birth, have perfectly round bodies and possess wonderful clothing. All the devas speak the sacred language, meaning their language is the same as that of Central India.
From this point onwards, the third part clarifies the birth in the desire realm and the birth in the form realm. The Shastra says: 'What is the difference between birth in the desire realm and birth in the form realm?' It should be known that the verse says:
'Birth in the desire realm occurs in three places, the human and heavenly realms, birth in the form realm occurs in the three dhyanas and nine abodes.'
Explanation: There are three types of beings born in the desire realm: The first type is born relying on sensation, that is, beings who presently experience the realm of desire. This refers to sentient beings who delight in experiencing various wonderful realms of desire, and they freely move within these present realms of desire, namely the entire human realm and the lower four heavens. The second type relies on experiencing pleasure, transforming wonderful realms of desire themselves.
故。有諸有情。樂受自化諸妙欲境。彼于自化妙欲境中。自在而轉。謂唯第五樂變化天 第三依受如樂他化妙欲境故。謂諸有情。樂受他化諸妙欲境。彼於他化。妙欲境中。自在而轉。謂唯第六。他化自在天。此上人天。受欲界生。是謂欲生差別三種 樂生三者。三靜慮中。於九處生。受三種樂 一于初靜慮。三處生中。受一種樂。謂離生喜樂。離欲界惡。生喜樂故 第二靜慮。三處生中。受一種樂。名定生喜樂。從初禪定中。生二禪喜樂故 第三靜慮。三處生中。受一種樂。名離喜妙樂。離第二禪喜。生第三禪樂。離喜之樂。名離喜妙樂。初靜慮中。長時安住離生喜樂。第二靜慮。長時離苦。第三靜慮。長時受樂。故名樂生。
從此第二。明天器近遠。于中有二。一明天器近遠。二明下天見上。且初明天器近遠者。論云。所說諸天。二十二處。上下相去。其量云何。頌曰。
如彼去下量 去上數亦然
釋曰。隨從何天去下海量。彼上所至與去下同。謂妙高山。從第四層級。去下大海。四萬逾繕那。是四天王天。從彼上去三十三天。亦如彼天。去下海量。如三十三天。去下大海。上去夜摩天。其量亦復爾。如是乃至。如善見天下去大海。逾繕那量。從彼上至色究竟天。亦與彼天去下大海量等。從此
【現代漢語翻譯】 現代漢語譯本：因此，有些有情眾生，喜歡享受自己變化出來的各種美妙的欲樂境界。他們在自己變化出來的美妙欲樂境界中，自在地活動。這指的是第五天，樂變化天（Nirmanarati）。 第三種是依靠享受他人變化出來的美妙欲樂境界，因此，有些有情眾生，喜歡享受他人變化出來的各種美妙的欲樂境界。他們在他人變化出來的美妙欲樂境界中，自在地活動。這指的是第六天，他化自在天（Paranirmitavasavartin）。以上這些天人和眾生，都屬於欲界所生的。這就是欲界眾生的三種差別。 樂生三種：在三靜慮中，於九處所生，感受三種快樂。一是在初靜慮的三處所生中，感受一種快樂，叫做離生喜樂。因為離開了欲界的惡，而生起喜樂。 第二靜慮的三處所生中，感受一種快樂，叫做定生喜樂。因為從初禪定中，生起二禪的喜樂。 第三靜慮的三處所生中，感受一種快樂，叫做離喜妙樂。因為離開了第二禪的喜，而生起第三禪的樂，這種離開喜的樂，叫做離喜妙樂。在初靜慮中，長時間安住于離生喜樂；在第二靜慮中，長時間遠離痛苦；在第三靜慮中，長時間感受快樂。所以叫做樂生。 從這裡開始第二部分，說明天器（celestial realms）的遠近。其中分為兩部分：一是說明天器的遠近，二是說明下方的天界看到上方天界的情況。首先說明天器的遠近。論中說：『所說的諸天，共有二十二處，上下之間的距離，到底是多少呢？』頌文說： 『如同從那個天界到下方的距離，到上方的數量也是這樣。』 解釋說：無論從哪個天界到下方的海的距離是多少，它到上方的距離也是相同的。比如妙高山（Mount Meru），從第四層級到下方的大海，是四萬逾繕那（yojana）。這就是四天王天（Caturmaharajika）。從那裡向上到三十三天（Trayastrimsa），也和那個天到下方海的距離一樣。如同三十三天到下方大海的距離，向上到夜摩天（Yama），距離也是這樣。像這樣乃至，如同善見天（Sudarsana）到下方大海的逾繕那的距離，從那裡向上到色究竟天（Akanistha），也和那個天到下方大海的距離相等。從這裡開始。
【English Translation】 English version: Therefore, there are sentient beings who delight in enjoying the various wonderful sense objects that they themselves create. They freely move about in these self-created, wonderful sense object realms. This refers to the fifth heaven, the Nirmanarati (Delighting in Creation). The third depends on enjoying the wonderful sense objects created by others. Therefore, there are sentient beings who delight in enjoying the various wonderful sense objects created by others. They freely move about in these other-created, wonderful sense object realms. This refers to the sixth heaven, the Paranirmitavasavartin (Controlling the Creations of Others). The above-mentioned devas and beings are born in the Desire Realm. These are the three distinctions of beings born in the Desire Realm. The three kinds of Joyful Births: In the three Dhyanas (meditative absorptions), in the nine places of birth, one experiences three kinds of joy. First, in the three places of birth in the First Dhyana, one experiences one kind of joy, called the Joy of Separation. Because one is separated from the evils of the Desire Realm, joy arises. In the three places of birth in the Second Dhyana, one experiences one kind of joy, called the Joy Born of Samadhi (concentration). Because from the First Dhyana Samadhi, the joy of the Second Dhyana arises. In the three places of birth in the Third Dhyana, one experiences one kind of joy, called the Wonderful Joy of Separation from Joy. Because one is separated from the joy of the Second Dhyana, and the joy of the Third Dhyana arises, this joy of separation from joy is called the Wonderful Joy of Separation from Joy. In the First Dhyana, one dwells for a long time in the Joy of Separation; in the Second Dhyana, one is separated from suffering for a long time; in the Third Dhyana, one experiences joy for a long time. Therefore, it is called Joyful Birth. From here begins the second part, explaining the proximity and distance of the celestial realms. It is divided into two parts: first, explaining the proximity and distance of the celestial realms, and second, explaining the situation of the lower heavens seeing the upper heavens. First, explaining the proximity and distance of the celestial realms. The treatise says: 'The heavens that have been spoken of, there are twenty-two places in total, what is the distance between the upper and lower ones?' The verse says: 'Like the distance from that heaven to the lower, the number to the upper is also the same.' Explanation: Whatever the distance from any heaven to the sea below, the distance to the upper is the same. For example, Mount Meru (Mount Sumeru), from the fourth level to the sea below, is forty thousand yojanas (yojana). This is the Caturmaharajika (Heaven of the Four Great Kings). From there upwards to the Trayastrimsa (Heaven of the Thirty-Three), it is also the same as the distance from that heaven to the sea below. Just as the distance from the Trayastrimsa to the sea below, the distance upwards to the Yama (Heaven of Yama) is also the same. Likewise, even up to the Sudarsana (Heaven of Good View), the distance in yojanas to the sea below, from there upwards to the Akanistha (Highest Form Realm), is also equal to the distance from that heaven to the sea below. From here begins.
向上。復無所居。此處最高。名色究竟天。
從此第二。明下見上天。論云。于下天處生。升見上不。頌曰。
離通力依他 下無升見上
釋曰。三十三天。由自通力。能從本處。升夜摩天。或復依他。謂得通者。及上天者。接往夜摩天。所餘諸天。升上例爾。若來若至。下見上天 然下眼不能睹上界地。非境界故。如不覺彼觸。因此義便。復明天量。有餘師說。夜摩等四依處量。同妙高山頂。有餘師說。上倍倍增。有餘師說。初靜慮量。等一四大洲。第二靜慮。等小千界。第三靜慮。等中千界。第四靜慮。等大千界。
從此大文第二。總辨大千。論云。齊何量。說小中大千。頌曰。
四大洲日月 蘇迷盧欲天 梵世各一千 名一小千界 此小千千倍 說名一中千 此千倍大千 皆同一成壞
釋曰。千四大洲。乃至千梵世。如是總說為一小千。千倍小千。名一中千界。千中千界總名大千界。如是大千。同成同壞。
從此大文第二。明能居量。一明身量。二明壽量。且初明身量者。論云。如外器量別。身量亦別耶。亦別云何。頌曰。
贍部洲人量 三肘半四肘 東西北洲人 倍倍增如次 欲天俱盧舍 四分一一增 色天逾繕那 初四增半半
【現代漢語翻譯】 現代漢語譯本： 向上，不再有任何住所。這裡是最高的地方，名為色究竟天（Akanistha Heaven，色界頂層天）。
從此第二部分，闡明地獄眾生如何得見上界天。論中說：『在地獄天處出生的眾生，能夠上升見到上界天嗎？』頌詞說：
『離通力依他，下無升見上。』
解釋：三十三天（Trayastrimsa Heaven，欲界第二天）的眾生，憑藉自身的神通力，能夠從自己的住所上升到夜摩天（Yama Heaven，欲界第三天）。或者依靠他人，即獲得神通者，以及上界天的眾生，接引他們前往夜摩天。其餘諸天，上升的情況也類似。無論是來還是去，地獄眾生能夠見到上界天。然而，地獄眾生的眼睛不能看到上界的土地，因為那不是他們感知的範圍，就像他們無法感知到上界的觸覺一樣。因此，根據這個道理，進一步闡明天界的尺度。有些論師說，夜摩天等四天的依處（居住地）的尺度，與妙高山（Mount Sumeru，須彌山）頂相同。有些論師說，尺度向上倍增。有些論師說，初禪天的尺度，等於一個四大洲（four great continents）。二禪天的尺度，等於一個小千世界（small chiliocosm）。三禪天的尺度，等於一個中千世界（middle chiliocosm）。四禪天的尺度，等於一個大千世界（great chiliocosm）。
從此大段的第二部分，總括地辨析大千世界。論中說：『以什麼尺度，來說小千世界、中千世界、大千世界？』頌詞說：
『四大洲日月，蘇迷盧欲天，梵世各一千，名一小千界。此小千千倍，說名一中千，此千倍大千，皆同一成壞。』
解釋：一千個四大洲，乃至一千個梵世天（Brahma World，色界初禪天），總合起來稱為一個小千世界。一千倍的小千世界，稱為一個中千世界。一千個中千世界，總稱為一個大千世界。這樣的大千世界，一同產生，一同壞滅。
從此大段的第二部分，闡明能夠居住的眾生的尺度。分為兩部分：一是闡明身量，二是闡明壽量。首先闡明身量。論中說：『像外在器物的尺度不同一樣，眾生的身量也不同嗎？』回答是：『也不同，如何不同呢？』頌詞說：
『贍部洲人量，三肘半四肘，東西北洲人，倍倍增如次。欲天俱盧舍，四分一一增，色天逾繕那，初四增半半。』
【English Translation】 English version: Above, there is no longer any dwelling place. This is the highest place, named Akanistha Heaven (the highest heaven in the Realm of Form).
From this second part, it clarifies how beings in the lower realms can see the higher heavens. The treatise says: 'Can beings born in the lower heavens ascend to see the higher heavens?' The verse says:
'Apart from supernatural power or reliance on others, those below cannot ascend to see those above.'
Explanation: Beings in the Trayastrimsa Heaven (Heaven of the Thirty-three, the second heaven in the Realm of Desire), through their own supernatural power, can ascend from their own dwelling place to the Yama Heaven (the third heaven in the Realm of Desire). Or they rely on others, that is, those who have attained supernatural powers, and beings in the higher heavens, who receive them and take them to the Yama Heaven. The situation for the remaining heavens is similar when ascending. Whether coming or going, beings in the lower realms can see the higher heavens. However, the eyes of beings in the lower realms cannot see the land of the higher realms, because that is not within their range of perception, just as they cannot perceive the tactile sensations of the higher realms. Therefore, based on this principle, the dimensions of the heavens are further clarified. Some teachers say that the dimensions of the dwelling places of the Yama Heaven and the other three heavens are the same as the summit of Mount Sumeru (the central world-mountain). Some teachers say that the dimensions increase exponentially upwards. Some teachers say that the dimension of the First Dhyana Heaven (the first heaven in the Realm of Form) is equal to one four great continents. The dimension of the Second Dhyana Heaven is equal to a small chiliocosm. The dimension of the Third Dhyana Heaven is equal to a middle chiliocosm. The dimension of the Fourth Dhyana Heaven is equal to a great chiliocosm.
From the second part of this major section, it comprehensively analyzes the great chiliocosm. The treatise says: 'By what measure are the small chiliocosm, middle chiliocosm, and great chiliocosm described?' The verse says:
'Four great continents, suns and moons, Mount Sumeru, desire heavens, Brahma Worlds, each a thousand, are called a small chiliocosm. A thousand of these small chiliocosms are called a middle chiliocosm. A thousand of these middle chiliocosms are called a great chiliocosm. All of these share the same formation and destruction.'
Explanation: A thousand four great continents, up to a thousand Brahma Worlds (the heavens of the first dhyana in the Realm of Form), are collectively called a small chiliocosm. A thousand times a small chiliocosm is called a middle chiliocosm. A thousand middle chiliocosms are collectively called a great chiliocosm. Such a great chiliocosm forms and disintegrates together.
From the second part of this major section, it clarifies the dimensions of the beings who can reside there. It is divided into two parts: first, clarifying the body size; second, clarifying the lifespan. First, clarifying the body size. The treatise says: 'Are the body sizes of beings different, just as the dimensions of external objects are different?' The answer is: 'They are also different. How are they different?' The verse says:
'The size of people in Jambudvipa (the continent south of Mount Sumeru) is three and a half or four cubits. The people of the eastern, western, and northern continents increase in size by multiples in that order. The desire heavens are one krosa (unit of distance), increasing by one-fourth each. The form heavens are one yojana (unit of distance), the first four increasing by half and half.'
此上增倍倍 唯無雲減三
釋曰。贍部洲。人身多分。長三肘半。于中少分。有長四肘。東勝身洲。人身長八肘。西牛貨洲。人身長十六肘。北俱盧洲。人身長三十二肘。欲界六天。最下身量。一俱盧舍。四分之一。如是後後。一一分增。至第六天。一俱盧舍半 色天身量。初梵眾天。半逾繕那。梵輔全一。大梵一半。少光二全。此上諸天皆增倍倍。唯無雲天。減三逾繕那。謂遍凈天。六十四逾繕那。至無雲天。於一倍中。減三逾繕那。計成一百二十五逾繕那也 所以無雲減三者。從第三禪變易受生。入第四禪不變易受。難故減三劫也。舍受名不變易受也。又解謂。順色究竟天一萬六千劫。故減三劫。謂無雲天減三劫。已上倍倍增。乃至色究竟增。滿一萬六千逾繕那也。
從此第二。明壽量。一明善趣壽量。二明惡趣壽量。三明中夭不中夭。且善趣壽量者。論云。身量既殊。壽量亦別。不亦別云何。頌曰。
北洲定千年 西東半半減 此洲壽不定 后十初叵量 人間五十年 下天一晝夜 乘斯壽五百 上五倍倍增 色無晝夜殊 劫數等身量 無色初二萬 後後二二增 少光上下天 大全半為劫
釋曰。北俱盧洲人。定壽千歲。西牛貨洲人。壽五百歲。東勝身
【現代漢語翻譯】 現代漢語譯本 此上增倍倍，唯無雲減三。
釋曰：贍部洲（Jambudvipa，我們所居住的這個世界）。人身大部分身高三肘半。其中少部分人身高四肘。東勝身洲（Purvavideha，東方的大洲）的人身高八肘。西牛貨洲（Aparagodaniya，西方的大洲）的人身高十六肘。北俱盧洲（Uttarakuru，北方的大洲）的人身高三十二肘。欲界六天（Six Heavens of Desire Realm）中，最下層天的身量是一俱盧舍（krosa，長度單位）的四分之一。像這樣，后一層天比前一層天增加四分之一，直到第六天，身量是一俱盧舍半。色界天（Form Realm）的身量，最初的梵眾天（Brahma-parisadya，色界第一層天）是半逾繕那（yojana，長度單位）。梵輔天（Brahma-purohita，色界第二層天）是一逾繕那。大梵天（Maha-brahman，色界第三層天）是一逾繕那半。少光天（Parittabha，色界第四層天）是二逾繕那。此以上的諸天都是成倍增長。只有無雲天（Anabhraka，色界第六層天）減少三逾繕那。也就是說，遍凈天（Subhakrtsna，色界第五層天）是六十四逾繕那，到無雲天時，在一倍的基礎上減少三逾繕那，計算下來是一百二十五逾繕那。無雲天減少三逾繕那的原因是，從第三禪（Third Dhyana）變易受生，進入第四禪（Fourth Dhyana）不變易受生，比較困難，所以減少三劫（kalpa，時間單位）。捨棄受蘊（vedana-skandha）稱為不變易受。另一種解釋是，順應色究竟天（Akanistha，色界最高層天）一萬六千劫的壽命，所以減少三劫。也就是說，無雲天減少三劫，此以上的諸天成倍增長，直到色究竟天增加到滿一萬六千逾繕那。
從此第二部分，說明壽命長短。一、說明善趣（Sugati，好的去處）的壽命長短。二、說明惡趣（Durgati，壞的去處）的壽命長短。三、說明中途夭折和不中途夭折的情況。首先說善趣的壽命長短。論中說：『身量既然不同，壽命長短也不同。』為什麼不同呢？頌詞說：
北洲定千年，西東半半減，此洲壽不定，后十初叵量，人間五十年，下天一晝夜，乘斯壽五百，上五倍倍增，色無晝夜殊，劫數等身量，無色初二萬，後後二二增，少光上下天，大全半為劫。
釋曰：北俱盧洲的人，壽命固定為一千年。西牛貨洲的人，壽命五百歲。東勝身洲
【English Translation】 English version Above this, the increase is doubled, only Anabhraka (No Clouds) is reduced by three.
Explanation: In Jambudvipa (the continent where we live), most human bodies are three and a half cubits tall. A small portion are four cubits tall. In Purvavideha (Eastern Continent), human bodies are eight cubits tall. In Aparagodaniya (Western Continent), human bodies are sixteen cubits tall. In Uttarakuru (Northern Continent), human bodies are thirty-two cubits tall. In the six heavens of the Desire Realm, the lowest heaven's height is one-quarter of a krosa. Thus, each subsequent heaven increases by one-quarter, until the sixth heaven, which is one and a half krosa. In the Form Realm, the first Brahma-parisadya heaven is half a yojana. The Brahma-purohita heaven is one yojana. The Maha-brahman heaven is one and a half yojana. The Parittabha heaven is two yojanas. The heavens above this all increase by multiples. Only the Anabhraka heaven is reduced by three yojanas. That is, the Subhakrtsna heaven is sixty-four yojanas, and the Anabhraka heaven is reduced by three yojanas from double that, totaling one hundred and twenty-five yojanas. The reason why Anabhraka is reduced by three is that it is difficult to transition from the Third Dhyana (meditative absorption) with changeable reception of sensation to the Fourth Dhyana with unchangeable reception of sensation, so it is reduced by three kalpas (aeons). Abandoning the vedana-skandha (feeling aggregate) is called unchangeable reception. Another explanation is that it conforms to the Akanistha heaven's lifespan of sixteen thousand kalpas, so it is reduced by three kalpas. That is, the Anabhraka heaven is reduced by three kalpas, and the heavens above this increase by multiples, until the Akanistha heaven increases to a full sixteen thousand yojanas.
From this second part, the length of life is explained. First, the length of life in Sugati (good destinies) is explained. Second, the length of life in Durgati (bad destinies) is explained. Third, the cases of premature death and non-premature death are explained. First, let's talk about the length of life in Sugati. The treatise says: 'Since body sizes are different, lifespans are also different.' Why are they different? The verse says:
'Uttarakuru is fixed at a thousand years, Aparagodaniya and Purvavideha are halved, this continent's lifespan is uncertain, the last ten are immeasurable, fifty human years, is one day and night in the lowest heaven, multiply this lifespan by five hundred, the upper five increase by multiples, the Form Realm has no difference between day and night, kalpas equal body size, the Formless Realm starts at twenty thousand, the latter two increase by two, the heavens above and below Parittabha, the full and half are kalpas.'
Explanation: The people of Uttarakuru have a fixed lifespan of one thousand years. The people of Aparagodaniya have a lifespan of five hundred years. The people of Purvavideha
洲人。壽二百五十歲。南贍部洲人。壽無定限。謂劫減位。極壽十年。于劫初時。人壽無量百千等數。不能計量。已說人間壽量長短。要先建立天上晝夜。方可計算天壽短長。天上云何。建立晝夜。且人間五十年。為四天王天一晝一夜。乘此晝夜。三十日為月。十二月為年。彼壽五百歲。上五欲天。漸俱增倍。謂人間百歲。為第二天一晝一夜。乘此晝夜。成月及年。彼壽千歲。夜摩等四。隨如次人二四八百千六百歲。為一晝一夜。乘此晝夜。成月及年。如次彼壽二四八千。一萬六千歲。問持雙已上。日月並無。諸天云何。建立晝夜及光明事。答依華開合。建立晝夜。又依諸鳥鳴靜差別。或依天眾寤寐不同。依已自身光明。成外光明事 色界諸天中。無晝夜別。但約劫數。知壽短長。彼壽短長與身量等。謂若身量。半逾繕那。壽量半劫。若彼身量。一逾繕那。壽量一劫。乃至身量。長萬六千逾繕那。壽量亦同。萬六千劫。無色壽量。從下如次。二四六八萬大劫。謂空處二萬劫。識處四萬劫。無所有處。六萬劫。非想非非想。八萬大劫 應知如上所說劫量。少光已上。大全為劫。八十中劫。為一劫也。自此下諸天。大半為劫。四十中劫。為一劫也。由此理故。經說大梵。過梵輔天。壽一劫半。謂以成住壞各二十中劫。此六
十中劫。為一劫半。故以大半四十中劫。為下三天所壽劫量。言三天者。梵眾。梵輔。大梵天也。
從此第二。明惡趣壽量。論云。已說善趣壽量短長。惡趣壽云何。頌曰。
等活等上六 如次以欲天 壽為一晝夜 壽量亦同彼 極熱半中劫 無間中劫全 傍生極一中 鬼月日五百 頞部陀壽量 如一婆訶麻 百年除一盡 後後倍二十
釋曰。四天王等。六慾天壽如其次第。為等活等六捺落迦一晝一夜。壽量如次亦同彼天。謂四天王天。壽量五百歲。于等活地獄。為一晝一夜。乘此晝夜。成月及年。以如是年。彼等活地獄壽五百歲。乃至他化天。壽萬六千歲。于第六炎熱地獄。為一晝一夜。乘此晝夜。成月及年。彼炎熱地獄。壽一萬六千歲。第七極熱地獄壽。半中劫。無間地獄。壽一中劫。二十增減。為一中劫也 傍生壽量多少。無定限。若壽量極長。亦一中劫。故世尊言。大龍有八。謂難陀等。皆住一劫。而能持大地。鬼以人間一月。為一日。乘此成月歲。彼壽五百年 問寒捺落迦。壽量云何。答世尊寄喻。顯彼壽言。如此人間佉黎二十。成摩揭陀一麻婆訶量。佉黎此云斛。婆訶此云篅。麻者巨藤也。一麻婆訶量者。意取婆訶量。不欲取麻。如言一谷篅。頌言婆訶麻者。意
【現代漢語翻譯】 現代漢語譯本 十個中劫（zhongjie）。相當於一個半劫。因此，用大部分的四十個中劫，作為下三天的壽命劫量。所說的三天，是指梵眾天（Fanzhongtian）、梵輔天（Fanfutian）、大梵天（Dafantian）。
接下來第二部分，說明惡趣的壽命。論中說：『已經說了善趣壽命的長短，惡趣的壽命如何呢？』頌詞說：
『等活等上六，如次以欲天，壽為一晝夜，壽量亦同彼，極熱半中劫，無間中劫全，傍生極一中，鬼月日五百，頞部陀壽量，如一婆訶麻，百年除一盡，後後倍二十』
解釋：四天王天（Sitianwangtian）等六慾天（liuyutian）的壽命，依次相當於等活（DengHuo）等地獄的一晝一夜。壽命的長短也依次與那些天相同。也就是說，四天王天的壽命是五百歲，這五百歲對於等活地獄來說，只是一晝一夜。用這個晝夜計算成月和年，用這樣的年計算，等活地獄的壽命是五百歲。乃至他化自在天（Tahuazizaitian）的壽命是一萬六千歲，這對於第六層炎熱地獄（Yanrediyu）來說，只是一晝一夜。用這個晝夜計算成月和年，炎熱地獄的壽命是一萬六千歲。第七層極熱地獄（Jire diyu）的壽命是半個中劫，無間地獄（Wujian diyu）的壽命是一個中劫。二十增減，為一個中劫。傍生（pangsen）的壽命長短多少，沒有固定的期限。如果壽命極長，也只有一個中劫。所以世尊說，大龍有八個，即難陀（Nantuo）等，都住一個劫，能夠支撐大地。鬼以人間一個月為一日，用這個計算成月和年，鬼的壽命是五百年。問：寒地獄（HanyudiYu）的壽命有多長？答：世尊用比喻來顯示寒地獄的壽命。就像人間二十個佉黎（qieluo）（佉黎在這裡的意思是斛），等於摩揭陀國（Magetuoguo）的一個麻婆訶（mapohe）量。（婆訶在這裡的意思是篅，麻指的是巨藤）。一個麻婆訶量，意思是取婆訶的量，不是取麻。就像說一谷篅。頌詞說婆訶麻，就是這個意思。
【English Translation】 English version Ten zhongjie (intermediate kalpas). Equal one and a half jie (kalpa). Therefore, most of the forty zhongjie are used as the lifespan jie of the lower three heavens. The three heavens refer to Fanzhongtian (Brahma-pāriṣadya), Fanfutian (Brahma-purohita), and Dafantian (Mahābrahmā).
Next, the second part explains the lifespan of the evil realms. The treatise says: 'Having spoken of the length of lifespan in the good realms, what about the lifespan in the evil realms?' The verse says:
'The six beginning with DengHuo, in order, take the lifespan of the desire heavens as one day and one night. The lifespan is also the same as those heavens. The extremely hot is half a zhongjie, the uninterrupted is a full zhongjie. The lifespan of animals is at most one zhongjie. For ghosts, a human month is one day, lasting five hundred years. The lifespan of Arbuda is like one pohema. Subtract one year from every hundred years until it is exhausted, and each subsequent one is twenty times longer.'
Explanation: The lifespan of the Sitianwangtian (Cāturmahārājika) and the six desire heavens (liuyutian) in order, is equivalent to one day and one night in the hells beginning with DengHuo. The length of lifespan is also the same as those heavens in order. That is to say, the lifespan of the Sitianwangtian is five hundred years, and these five hundred years are only one day and one night for the DengHuo hell. Using this day and night to calculate months and years, and using such years to calculate, the lifespan of the DengHuo hell is five hundred years. Even the lifespan of Tahuazizaitian (Paranirmita-vaśavartin) is sixteen thousand years, which is only one day and one night for the sixth Yanrediyu (Tapana hell). Using this day and night to calculate months and years, the lifespan of the Yanrediyu is sixteen thousand years. The lifespan of the seventh Jire diyu (Pratapana hell) is half a zhongjie, and the lifespan of the Wujian diyu (Avīci hell) is one zhongjie. Twenty increases and decreases make one zhongjie. The lifespan of pangsen (animals) has no fixed limit. If the lifespan is extremely long, it is also only one zhongjie. Therefore, the World Honored One said that there are eight great dragons, namely Nantuo (Nanda) and others, who all dwell for one jie and can support the earth. Ghosts take one human month as one day, and using this to calculate months and years, the lifespan of ghosts is five hundred years. Question: How long is the lifespan of the cold hells (HanyudiYu)? Answer: The World Honored One uses a metaphor to show the lifespan of the cold hells. Just like twenty qieluo (Khari) in the human world (here qieluo means hu), equals one mapohe (Mahavaha) measure of the Magetuoguo (Magadha) country. (Pohe here means chui, and ma refers to a giant vine). One mapohe measure means taking the measure of pohe, not taking ma. It's like saying one grain chui. The verse says pohema, that's the meaning.
欲取麻。如言一篅谷。有置巨藤。平滿其中。設復有人。百年除一。如是巨藤。易有盡期。生頞部陀。壽量難盡。此二十倍。為第二寒地獄壽。如是後後。二十倍增。是謂八寒地獄等壽量。
從此第三。明中夭不中夭。論云。此諸壽量。有中夭耶。頌曰。
諸處有中夭 除北俱盧洲
釋曰。諸處壽量。皆有中夭。除北俱盧洲。彼定千歲。此言諸處有中夭者約處所說。非別有情。以諸處中有別有情不中夭故。謂住睹史多天。一生所繫菩薩。及最後有菩薩(謂王宮身也)佛記(樹提伽也)佛使(耆婆也)隨信隨法行(見道聖人)菩薩。輪王。母懷彼二胎時。此等亦無中夭。
俱舍論頌疏論本第十一 大正藏第 41 冊 No. 1823 俱舍論頌疏論本
俱舍論頌疏論本第十二
從此大文第三。明三分齊。就中一明三極少。二明二量。且初明三極少者。論云。如是已約逾繕那等。辨器世間身量差別。約年等辨壽量有殊。二量不同。未說今說。此二建立。無不依名前二及名。未詳極少。今應先辨三極少量。頌曰。
極微字剎那 色名時極少
釋曰。上句標。下句釋也。極微者。是色極少也。剎那者。是時極少也。一字者。是名極少也。謂分析諸色。至一極微。為色
【現代漢語翻譯】 現代漢語譯本：想要拿取麻，好比說有一篅（chuán）的穀子。假設放置巨大的藤蔓，將其填滿。又假設有人，每過一百年才移除一根藤蔓。即使是這樣的巨型藤蔓，也有移除完畢的時候。如果生於頞部陀（Arbuda，寒地獄名），壽命難以窮盡。這頞部陀的二十倍，是第二寒地獄的壽命。像這樣，後面的寒地獄壽命都是前者的二十倍遞增。這就是八寒地獄各自的壽命長度。
從這裡開始第三部分，闡明中夭與非中夭。論中說：『這些壽命，會有中途夭折的情況嗎？』頌文說：
『諸處有中夭，除北俱盧洲。』
解釋：各處的壽命，都有中途夭折的情況，除了北俱盧洲（Uttarakuru）。那裡的壽命是固定的，為一千歲。這裡說各處有中夭，是就處所而言，並非指特定的有情。因為在各處，也有一些有情不會中途夭折。例如，住在兜率天（Tushita）的一生補處菩薩，以及最後有菩薩（指在王宮出生的菩薩），受到佛陀授記的人（如樹提伽），佛陀的使者（如耆婆），隨信行和隨法行（見道的聖人），轉輪王，以及懷有轉輪王雙胞胎的母親，這些人也不會中途夭折。
《俱舍論頌疏論本》第十一
《俱舍論頌疏論本》第十二
從這裡開始，進入第三大段，闡明三種分齊。其中，第一部分闡明三種極少，第二部分闡明兩種量。首先闡明三種極少。論中說：『像這樣，已經依據逾繕那（yojana）等單位，辨別了器世間的身量差別；又依據年等單位，辨別了壽命長短的不同。這兩種量並不相同，現在將要說明。這兩種建立，沒有不依據名、色二者的，以及名。之前沒有詳細說明極少，現在應該首先辨明三種極少量。』頌文說：
『極微字剎那，色名時極少。』
解釋：上句是標示，下句是解釋。極微（paramāṇu），是色的極少單位。剎那（ksana），是時間的極少單位。一個字，是名的極少單位。也就是說，分析各種色法，直到最小的極微，就是色的極少單位。
【English Translation】 English version: If one wishes to take hemp, it's like saying there is a basket (篅, chuán) of grain. Suppose one places huge vines, filling it completely. Furthermore, suppose there is a person who removes one vine every hundred years. Even such huge vines would eventually be completely removed. If one is born in Arbuda (頞部陀, Arbuda, a cold hell), the lifespan is difficult to exhaust. Twenty times that of Arbuda is the lifespan of the second cold hell. Like this, the lifespans of the later cold hells increase by twenty times each. These are the respective lifespans of the eight cold hells.
From here, the third part begins, clarifying those who die prematurely and those who do not. The treatise says: 'Do these lifespans have premature deaths?' The verse says:
'In all places there are premature deaths, except for Uttarakuru (北俱盧洲).'
Explanation: In all places, lifespans have premature deaths, except for Uttarakuru (Uttarakuru). The lifespan there is fixed at one thousand years. Saying that in all places there are premature deaths refers to the location, not specific sentient beings. Because in all places, there are also some sentient beings who do not die prematurely. For example, the Bodhisattva destined for one more life who resides in Tushita Heaven (兜率天, Tushita), and the Bodhisattva in his last existence (referring to the Bodhisattva born in the royal palace), those who have received predictions from the Buddha (such as Sutirthaka, 樹提伽), the Buddha's messengers (such as Jivaka, 耆婆), those who follow faith and those who follow the Dharma (the sages who have attained the path), the Chakravartin kings, and the mothers carrying twins of a Chakravartin king, these individuals also do not die prematurely.
Abhidharmakośabhāṣya-ṭīkā, Volume 11
Abhidharmakośabhāṣya-ṭīkā, Volume 12
From here, we enter the third major section, clarifying the three divisions. Among them, the first part clarifies the three minimal quantities, and the second part clarifies the two measures. First, clarifying the three minimal quantities. The treatise says: 'Like this, the differences in the physical dimensions of the vessel world have already been distinguished based on units such as yojana (逾繕那); and the differences in the length of lifespans have been distinguished based on units such as years. These two measures are not the same, and now they will be explained. These two establishments are based on name and form (名, 色), and name. The minimal quantities have not been explained in detail before, and now the three minimal quantities should be clarified first.' The verse says:
'Paramāṇu (極微), letter, ksana (剎那), the minimal of form, name, and time.'
Explanation: The first line is the indication, and the second line is the explanation. Paramāṇu (極微, paramāṇu) is the minimal unit of form. Ksana (剎那, ksana) is the minimal unit of time. One letter is the minimal unit of name. That is to say, analyzing various forms until the smallest paramāṇu, that is the minimal unit of form.
極少。分析諸名。至於一字。為名極少。分析於時。至一剎那。為時極少。一字名者。如說瞿名。問何名剎那。答眾緣和合。法得自體頃。又解或有動法。行度一極微。又解對法諸師。作如是說。由如壯士一疾彈指頃。六十五剎那。如是名為一剎那量。
從此第二。明二量。就中一明逾繕那等。二明年等。且初辨逾繕那等者。論云。已知三極少。前二量云何(總問)。今且辨前逾繕那等(別問)。頌曰。
極微微金水 兔羊牛隙塵 蟣虱麥指節 後後增七倍 二十四指肘 四肘為弓量 五百俱盧舍 此八逾繕那
釋曰。極微為初。指節為后。應知後後皆七倍增。謂七極微為一微量。積微至七。為一金塵(一解云。塵向金上住。又解塵透金。過至下。水塵皆有兩釋也)。積七金塵為一水塵。積七水塵。為一兔毛塵(一解兔毛上住。一解量如兔毛端。乃至牛毛。皆有兩釋)。積七兔毛塵。為一羊毛塵。積七羊毛塵。為一牛毛塵。積七牛毛塵。為一隙游塵。積七隙游塵。為一蟣。積七蟣。為一虱。積七虱。為一𪍿麥。積七𪍿麥。為一指節。三節為一指。二十四指。橫布為一肘。豎積四肘。為一弓。謂尋。豎積五百弓。為一俱盧舍。一俱盧舍者。計是從村。至阿練若(此云無喧雜)中間道量。
【現代漢語翻譯】 現代漢語譯本： 極少：分析各種名稱。至於一個字，是名稱中極少的。分析時間，到一剎那（Kshana，極短的時間單位），是時間中極少的。一個字作為名稱的例子，比如提到『瞿』這個名字。問：什麼是剎那？答：眾多因緣和合，法（Dharma，事物、現象）獲得自身體性的瞬間。另一種解釋是，或者是有運動的法，執行的距離為一個極微（Paramāṇu，最小的物質單位）。還有一種解釋，對法論師們這樣說：就像一個壯士迅速彈指的瞬間，有六十五個剎那。這就是一個剎那的量。
從此第二部分，說明兩種計量單位。其中之一是說明逾繕那（Yojana，印度古代的長度單位）等，之二是說明年等。首先辨析逾繕那等。《論》中說：『已經知道了三種極少，那麼前面的兩種計量單位是什麼呢？』（總的提問）。現在先辨析前面的逾繕那等（具體的提問）。頌文說：
『極微微金水，兔羊牛隙塵，蟣虱麥指節，後後增七倍，二十四指肘，四肘為弓量，五百俱盧舍，此八逾繕那。』
解釋：從極微開始，到指節結束。應當知道，後面的每一項都是前一項的七倍。也就是說，七個極微為一個微量。積累微量到七個，為一個金塵（一種解釋是：塵埃落在金子上。另一種解釋是：塵埃穿透金子，到達下面。水塵也有兩種解釋）。積累七個金塵為一個水塵。積累七個水塵，為一個兔毛塵（一種解釋是落在兔毛上，一種解釋是量起來像兔毛的尖端。乃至牛毛，都有兩種解釋）。積累七個兔毛塵，為一個羊毛塵。積累七個羊毛塵，為一個牛毛塵。積累七個牛毛塵，為一個隙游塵。積累七個隙游塵，為一個蟣（一種小蟲）。積累七個蟣，為一個虱。積累七個虱，為一個𪍿麥（大麥）。積累七個𪍿麥，為一個指節。三個指節為一個指。二十四個指橫向排列為一個肘。豎向堆積四個肘，為一個弓，也就是尋。豎向堆積五百弓，為一個俱盧舍（Krosha，印度古代的長度單位）。一個俱盧舍的長度，大約是從村莊到阿練若（Araṇya，意為無喧雜的地方）之間的道路長度。
【English Translation】 English version: Extremely Few: Analyzing various names. As for a single word, it is the fewest among names. Analyzing time, down to a Kshana (an extremely short unit of time), it is the fewest among time units. An example of a single word as a name is mentioning the name '瞿' (Qu). Question: What is a Kshana? Answer: When numerous causes and conditions come together, a Dharma (phenomenon, thing) obtains its own nature. Another explanation is that it could be a Dharma in motion, traveling a distance of one Paramāṇu (the smallest unit of matter). Another explanation, the Abhidharma masters say this: Just like the snap of a strong man's fingers, there are sixty-five Kshanas. This is the measure of one Kshana.
From this second part, explaining two kinds of measurements. One is explaining Yojana (an ancient Indian unit of length) and so on, and the other is explaining years and so on. First, distinguishing Yojana and so on. The Treatise says: 'Having already known the three extremely small units, then what are the two preceding units of measurement?' (General question). Now, let's first distinguish the preceding Yojana and so on (Specific question). The verse says:
'Paramāṇu, subtle, gold-dust, water-dust, rabbit-hair-dust, sheep-wool-dust, cow-hair-dust, space-dust, nit, louse, barley, finger-joint, each subsequent one increases sevenfold. Twenty-four fingers make an elbow, four elbows make a bow-length, five hundred bow-lengths make a Krosha, these eight make a Yojana.'
Explanation: Starting from Paramāṇu and ending with finger-joint. It should be known that each subsequent one increases sevenfold. That is, seven Paramāṇus make one subtle measure. Accumulating subtle measures to seven makes one gold-dust (one explanation is: the dust rests on the gold. Another explanation is: the dust penetrates the gold, reaching below. Both water-dust have two explanations). Accumulating seven gold-dusts makes one water-dust. Accumulating seven water-dusts makes one rabbit-hair-dust (one explanation is resting on the rabbit hair, one explanation is measuring like the tip of the rabbit hair. Even cow hair, both have two explanations). Accumulating seven rabbit-hair-dusts makes one sheep-wool-dust. Accumulating seven sheep-wool-dusts makes one cow-hair-dust. Accumulating seven cow-hair-dusts makes one space-dust. Accumulating seven space-dusts makes one nit. Accumulating seven nits makes one louse. Accumulating seven lice makes one barley. Accumulating seven barleys makes one finger-joint. Three finger-joints make one finger. Twenty-four fingers arranged horizontally make one elbow. Stacking four elbows vertically makes one bow-length, which is a fathom. Stacking five hundred bow-lengths vertically makes one Krosha. The length of one Krosha is approximately the distance from a village to an Araṇya (meaning a place without noise and disturbance).
說八俱盧舍。為一逾繕那(解云。計一肘。有一尺八寸。一弓有七尺二寸。乃至一俱盧舍。計有二里。一逾繕那。有十六里)。
從此第二。明年等。就中一明剎那至年。二明諸劫數。且初明剎那至年者。論云。如是已說逾繕那等。今當辨彼年等量別。頌曰。
百二十剎那 為怛剎那量 臘縛此六十 此三十須臾 此三十晝夜 三十晝夜月 十二月為年 于中半減夜
釋曰。剎那百二十。為一怛剎那。六十怛剎那。為一臘縛。三十臘縛。為一牟呼栗多。三十牟呼栗多。為一晝夜。三十晝夜。為一月。十二月。為一年。於一年中。分為三際。謂寒熱雨。各有四月。十二月中六月減夜。以一年內夜總減六。云何如是。故有頌曰。寒熱雨際中。一月半已度。于所餘半月。智者知夜減。
從此第二。明劫量。就中一明劫數。二明劫中人。三明劫中災。且初明劫數者。論云。如是已辨剎那至年。劫量不同。今次當辨。頌曰。
應知有四劫 謂壞成中大 壞從獄不生 至外器都盡 成劫從風起 至地獄初生 中劫從無量 減至壽唯十 次增減十八 后增至八萬 如是成已住 名中二十劫 成壞壞已空 時皆等住劫 八十中大劫 大劫三無數
釋曰
【現代漢語翻譯】 現代漢語譯本： 再說八俱盧舍（俱盧舍(kuruśa)：古代印度長度單位）。一逾繕那(yojana)（解釋說，大約一肘(zhuó)。一肘有一尺八寸。一弓有七尺二寸。乃至一俱盧舍，大約有二里。一逾繕那，有十六里）。
從此第二部分，說明年等。其中一部分說明剎那(kṣaṇa)至年，一部分說明諸劫數。先說明剎那至年。《論》中說：『像這樣已經說了逾繕那等，現在應當辨別年等的量。』頌詞說：
『一百二十剎那，作為怛剎那(tatkṣaṇa)的量；六十個怛剎那為一臘縛(lava)；三十個臘縛為一須臾(muhūrta)；三十個須臾為一晝夜；三十個晝夜為一月；十二個月為一年；一年中有一半的時間夜晚會減少。』
解釋說：一百二十個剎那，為一個怛剎那。六十個怛剎那，為一個臘縛。三十個臘縛，為一個牟呼栗多(muhūrta)。三十個牟呼栗多，為一個晝夜。三十個晝夜，為一個月。十二個月，為一年。在一年中，分為三個季節，即寒冷、炎熱、雨季，每個季節各有四個月。十二個月中有六個月夜晚會減少。一年內夜晚總共減少六個。為什麼會這樣呢？所以有頌詞說：在寒冷、炎熱、雨季中，一個月已經過去一半，在剩餘的半個月里，智者知道夜晚會減少。
從此第二部分，說明劫的量。其中一部分說明劫數，一部分說明劫中的人，一部分說明劫中的災難。先說明劫數。《論》中說：『像這樣已經辨別了剎那至年，劫的量不同，現在應當辨別。』頌詞說：
『應當知道有四劫，即壞劫(saṃvartakalpa)、成劫(vivartakalpa)、中劫(antarakalpa)和大劫(mahākalpa)。壞劫從地獄不再產生眾生開始，到外面的器世界完全毀滅為止。成劫從風開始產生，到地獄最初產生眾生為止。中劫從人類壽命無量歲開始，減少到壽命只有十歲。接著又開始增加和減少，經歷十八次增減，最後增加到八萬歲。像這樣，成劫之後是住劫(sthitikalpa)，稱為二十個中劫。成劫、壞劫、壞劫之後空無一物的空劫(vivartasthāyikalpa)，時間都和住劫相等。八十個中劫為一個大劫，大劫經歷三個無數。』
解釋說：
【English Translation】 English version: Furthermore, regarding eight kurosha (kurosha: an ancient Indian unit of length). One yojana (yojana: explained as approximately one cubit. One cubit is one foot and eight inches. One bow is seven feet and two inches. Thus, one kurosha is approximately two li. One yojana is sixteen li).
From this second part onwards, it explains years, etc. Among them, one part explains kshana (kṣaṇa) to year, and another part explains various kalpas. First, explaining kshana to year, the Shastra says: 'Having thus spoken of yojana, etc., now we should distinguish the measures of years, etc.' The verse says:
'One hundred and twenty kshanas, as the measure of a tatkshana (tatkṣaṇa); sixty tatkshanas are one lava (lava); thirty lavas are one muhurta (muhūrta); thirty muhurtas are one day and night; thirty days and nights are one month; twelve months are one year; in one year, half the time the night will decrease.'
It is explained that one hundred and twenty kshanas are one tatkshana. Sixty tatkshanas are one lava. Thirty lavas are one muhurta. Thirty muhurtas are one day and night. Thirty days and nights are one month. Twelve months are one year. In one year, it is divided into three seasons, namely cold, hot, and rainy, each season having four months. In twelve months, the night will decrease for six months. The night decreases a total of six within a year. Why is this so? Therefore, there is a verse that says: In the cold, hot, and rainy seasons, half a month has passed, in the remaining half month, the wise know that the night will decrease.
From this second part onwards, it explains the measure of kalpas. One part explains the number of kalpas, one part explains the people in the kalpas, and one part explains the disasters in the kalpas. First, explaining the number of kalpas, the Shastra says: 'Having thus distinguished kshana to year, the measures of kalpas are different, now we should distinguish them.' The verse says:
'It should be known that there are four kalpas, namely the destruction kalpa (saṃvartakalpa), the formation kalpa (vivartakalpa), the intermediate kalpa (antarakalpa), and the great kalpa (mahākalpa). The destruction kalpa starts from when hell beings are no longer produced, until the external world is completely destroyed. The formation kalpa starts from when the wind begins to arise, until the first hell beings are produced. The intermediate kalpa starts from when human lifespan is immeasurable, decreasing to a lifespan of only ten years. Then it begins to increase and decrease again, undergoing eighteen increases and decreases, finally increasing to eighty thousand years. Like this, after the formation kalpa is the abiding kalpa (sthitikalpa), called twenty intermediate kalpas. The formation kalpa, the destruction kalpa, and the empty kalpa (vivartasthāyikalpa) after the destruction kalpa, all have the same duration as the abiding kalpa. Eighty intermediate kalpas are one great kalpa, the great kalpa undergoes three asamkhyas.'
It is explained that:
。劫有四種。一壞。二成。三中。四大。言壞劫者。謂從地獄有情不復更生。至外器都盡。壞有二種。一趣壞。二界壞界。壞復有二種。一有情壞。二外器壞。謂此世間。過於二十中劫住已。從此復有等住二十。壞劫便至。若時地獄。有情命終。無復新生。為壞劫始。乃至地獄。無一有情。爾時名為地獄已壞。諸有地獄定受業者。業力引置他方獄中。由此準知傍生鬼趣。然各先壞本處住者。人天雜居者。與人天同壞。若是時人趣。此洲一人。無師法然。得初靜慮。從靜慮起。唱如是言。離生喜樂。甚樂甚靜。餘人聞已。皆入靜慮。命終並得生梵世中。乃至此洲有情都盡。是名已壞贍部洲人。東西二洲。例此應說。北洲命盡。生欲界天。由彼無能入定離欲(北洲不入定顯。不生色界也)。乃至人趣無一有情。爾時名為人趣已壞。若時天趣四大王天隨一法然。得初靜慮。乃至並得生梵世中。爾時四大王天。有情都盡。是名已壞四大王天。餘五欲天。例此應說。乃至欲界。無一有情。名欲界中有情已壞。若時梵世。隨一有情。無師法然。得二靜慮。從定起已。唱如是言。定生喜樂。甚樂甚靜。余天聞已。皆入彼靜慮。命終並得生極光凈天。乃至梵世。有情都盡。是名已壞有情世間。唯器世間。空曠而住。餘十方界。一切有情
【現代漢語翻譯】 現代漢語譯本： 劫有四種：一是壞劫，二是成劫，三是中劫，四是大劫。 所謂壞劫，是指從地獄的有情不再重生，直到外在的器世界完全毀滅。壞劫有兩種：一是趣壞，二是界壞。界壞又分為兩種：一是有情壞，二是外器壞。意思是說，這個世間在經歷了二十個中劫的住劫之後，又會經歷等同的二十個中劫的壞劫。 如果當地獄的有情命終，不再有新的生命產生，這就是壞劫的開始，直到地獄中沒有一個有情存在，那時就稱為地獄已經壞滅。那些在地獄中註定要受業報的有情，會被業力牽引到其他方的地獄中。由此可以推知，傍生和鬼趣也是如此，都是先壞滅本處所住的眾生。人天雜居的地方，與人和天一同壞滅。 如果這時人趣的贍部洲有一個人，沒有老師教導，自然而然地獲得初禪，從初禪中起身，唱誦說：『遠離（欲界）而生的喜樂，非常快樂，非常寂靜。』其他人聽到后，都進入初禪，命終后都得以往生到梵世中，直到這個贍部洲的有情全部滅盡，這稱為贍部洲的人已經壞滅。東勝身洲和西牛貨洲，可以依此為例來說明。北俱盧洲的眾生命終后，會往生到欲界天，因為他們沒有能力入定離欲（北俱盧洲不入定，顯示他們不能往生色界）。直到人趣沒有一個有情存在，那時稱為人趣已經壞滅。 如果這時天趣的四大王天中，有一個天人自然而然地獲得初禪，乃至都得以往生到梵世中，那時四大王天的有情全部滅盡，這稱為四大王天已經壞滅。其餘的五欲天，可以依此為例來說明。直到欲界沒有一個有情存在，稱為欲界中的有情已經壞滅。 如果這時梵世中，有一個有情沒有老師教導，自然而然地獲得二禪，從定中起身，唱誦說：『由禪定而生的喜樂，非常快樂，非常寂靜。』其餘的天人聽到后，都進入那個二禪，命終后都得以往生到極光凈天，直到梵世的有情全部滅盡，這稱為有情世間已經壞滅，只剩下器世間空曠地存在。其餘十方世界的一切有情
【English Translation】 English version: There are four types of kalpas (aeons): destruction (壞劫, huaijie), formation (成劫, chengjie), intermediate (中劫, zhongjie), and great (大劫, dajie). The destruction kalpa refers to the period from when sentient beings in hell no longer are reborn there, until the external world is completely destroyed. There are two types of destruction: destruction of realms (趣壞, quhuai) and destruction of spheres (界壞, jiehuai). The destruction of spheres is further divided into two types: destruction of sentient beings (有情壞, youqinghuai) and destruction of the external world (外器壞, waiqihuai). This means that after the world has existed for twenty intermediate kalpas (住劫, zhujie), it will then undergo a destruction kalpa of equal duration, twenty intermediate kalpas. If, when a sentient being in hell dies, no new being is born there, this marks the beginning of the destruction kalpa, until there is not a single sentient being in hell. At that time, it is said that hell has been destroyed. Those sentient beings who are destined to receive karmic retribution in hell will be drawn by the force of their karma to other hells in other directions. From this, it can be inferred that the same applies to animals (傍生, bangsheng) and hungry ghosts (鬼趣, guiqu), with the beings residing in their original locations being destroyed first. Places where humans and gods live together are destroyed along with humans and gods. If, at this time, in the human realm of Jambudvipa (贍部洲, zhanbuzhou), a person, without a teacher, naturally attains the first dhyana (初禪, chuchan), and arising from that dhyana, chants: 'The joy and happiness born of detachment (from the desire realm) is extremely joyful and extremely peaceful,' others, hearing this, all enter the first dhyana, and upon death, are all reborn in the Brahma world (梵世, fanshi). This continues until all sentient beings in Jambudvipa are exhausted. This is called the destruction of the people of Jambudvipa. The Eastern Purvavideha (東勝身洲, dongsheng shenzhou) and Western Aparagodaniya (西牛貨洲, xiniu huozhou) continents can be explained in the same way. The beings of Uttarakuru (北俱盧洲, beijulu zhou), upon death, are reborn in the desire realm heavens, because they are unable to enter into samadhi and detach from desire (the fact that Uttarakuru does not enter samadhi shows that they cannot be reborn in the form realm). This continues until there is not a single sentient being in the human realm. At that time, it is said that the human realm has been destroyed. If, at this time, in the heavens of the Four Heavenly Kings (四大王天, si da wang tian), one of the gods naturally attains the first dhyana, and eventually they are all reborn in the Brahma world, then all the sentient beings of the Four Heavenly Kings are exhausted. This is called the destruction of the Four Heavenly Kings. The remaining five heavens of the desire realm can be explained in the same way. This continues until there is not a single sentient being in the desire realm. It is then said that the sentient beings in the desire realm have been destroyed. If, at this time, in the Brahma world, a sentient being, without a teacher, naturally attains the second dhyana (二禪, erchan), and arising from that samadhi, chants: 'The joy and happiness born of samadhi is extremely joyful and extremely peaceful,' the other gods, hearing this, all enter that second dhyana, and upon death, are all reborn in the Abhasvara (極光凈天, jiguangjing tian) heaven. This continues until all the sentient beings in the Brahma world are exhausted. This is called the destruction of the sentient world, leaving only the external world empty and desolate. All the sentient beings in the other ten directions
。感此三千大千世界。業盡於此漸有七日輪現。諸海乾渴。眾山洞然。州渚三輪。並從焚燎。風吹猛焰。燒上天宮。乃至梵宮。無遺灰燼。自地火焰。燒自地宮。非他地災能壞他地。由相引起。故作是言。下火風飄。焚燒上地。謂欲界火。猛焰上升。為緣引生色界火炎。余災亦爾。如是始從地獄漸壞。乃至器盡。總名壞劫(已上釋初行頌) 所言成劫。謂從風起。乃至地獄始有情生。謂此世間。災所壞已。二十中劫。唯有虛空。過此長時。次應復有等住二十。成劫便至。一切有情。業增上力。空中漸有微細風生。是器世間。將成前相。風漸增盛。成立如前所說。風輪水金輪等。然初成立大梵王宮乃至夜摩天宮。後起風輪等。是謂成立外器世間。初一有情。極光凈沒。生大梵處。為大梵王。后諸有情。亦從彼沒。有生梵輔。有生梵眾。有生他化自在天宮。漸漸下生乃至人趣。北俱盧。西牛貨。東勝身。南贍部。後生餓鬼傍生地獄。法爾後壞。必最先成。若初一有情。生無間獄。二十中成劫。應知已滿(已上釋第五第六句) 此後復有二十中劫。名成已住。次第而起。謂從風起造器世間。乃至后時。有情漸住。此洲人壽。經無量歲。至住劫初。壽方漸減。從無量劫減。至極十年。即名為初一住中劫(已上釋第七第八句)
【現代漢語翻譯】 現代漢語譯本：感受到這三千大千世界，業力在此終結，逐漸出現七個太陽。所有的海洋都乾涸，眾山燃燒起來。各個洲渚在三重火焰中被焚燒。狂風吹動猛烈的火焰，向上燃燒到天宮，乃至梵天宮，沒有留下任何灰燼。從地面升起的火焰，燃燒地面的宮殿。不是其他地方的災難能夠摧毀其他地方，而是互相引發。所以這樣說：下方的火焰被風吹動，焚燒上方的土地。指的是欲界的火焰，猛烈地向上升騰，作為因緣引發火災。其餘的災難也是這樣。這樣開始從地獄逐漸毀壞，乃至器世界毀滅，總稱為壞劫（以上解釋第一行頌）。 所說的成劫，是指從風開始產生，乃至地獄開始有眾生。指的是這個世間，被災難摧毀之後，二十個中劫，只有虛空。經過這段漫長的時間，接下來應該再次有等住的二十個中劫，成劫便到來。一切有情的業力增強，空中逐漸產生微細的風，這是器世界將要形成的先兆。風逐漸增強，成立如前面所說的風輪、水輪、金輪等。然而最初成立大梵王宮乃至夜摩天宮，之後才產生風輪等。這叫做成立外器世界。最初一個有情，從極光凈天死亡，生到大梵天處，成為大梵天王。之後其他的有情，也從那裡死亡，有的生到梵輔天，有的生到梵眾天，有的生到他化自在天宮，漸漸向下生，乃至人趣，北俱盧洲（Uttarakuru，北方的洲），西牛貨洲（Aparagodaniya，西方的洲），東勝身洲（Purvavideha，東方的洲），南贍部洲（Jambudvipa，我們所居住的洲）。之後生到餓鬼、傍生、地獄。按照規律，最後毀壞的，必定是最先形成的。如果最初一個有情，生到無間地獄，那麼二十個中成劫，應該知道已經滿了（以上解釋第五第六句）。 此後又有二十個中劫，名為成已住，依次產生。指的是從風開始建造器世界，乃至後來，有情逐漸居住。這個洲的人的壽命，經過無量歲，到住劫的開始，壽命才逐漸減少。從無量劫減少，到極短的十年，就叫做第一個住中劫（以上解釋第七第八句）。
【English Translation】 English version: Feeling this three thousand great thousand world, karma ends here, gradually seven suns appear. All the oceans dry up, and the mountains ignite. The continents and islands are burned in triple flames. Fierce flames are blown by the wind, burning upwards to the heavenly palaces, even to the Brahma palace, leaving no ashes. The flames rising from the ground burn the palaces on the ground. It is not that disasters in other places can destroy other places, but they are mutually induced. Therefore, it is said: the fire below is blown by the wind, burning the land above. It refers to the fire of the desire realm, fiercely rising upwards, as a condition to induce fire disasters. The remaining disasters are also like this. Thus, starting from the hells, it gradually deteriorates, until the destruction of the vessel world, which is collectively called the destruction kalpa (above explains the first line of the verse). The so-called formation kalpa refers to starting from the arising of wind, until sentient beings begin to appear in the hells. It refers to this world, after being destroyed by disasters, for twenty intermediate kalpas, there is only emptiness. After this long period, there should be another twenty intermediate kalpas of equal duration, and the formation kalpa arrives. The karma of all sentient beings increases, and subtle winds gradually arise in the air, which is a precursor to the formation of the vessel world. The wind gradually increases, establishing the wind wheel, water wheel, gold wheel, etc., as described earlier. However, initially, the palace of the Great Brahma King and even the Yama Heaven palace are established, and then the wind wheel, etc., arise. This is called the establishment of the external vessel world. The first sentient being, dying from the Abhasvara heaven (極光凈天), is born in the Great Brahma heaven (大梵天處), becoming the Great Brahma King (大梵天王). Later, other sentient beings also die from there, some are born in the Brahmapurohita heaven (梵輔天), some are born in the Mahabrahma heaven (梵眾天), some are born in the Paranimmita-vasavatti heaven (他化自在天宮), gradually descending downwards, even to the human realm, Uttarakuru (北俱盧洲, the northern continent), Aparagodaniya (西牛貨洲, the western continent), Purvavideha (東勝身洲, the eastern continent), Jambudvipa (南贍部洲, the continent we live in). Later, they are born into the realms of hungry ghosts, animals, and hells. According to the law, what is destroyed last must be formed first. If the first sentient being is born in the Avici hell (無間地獄), then the twenty intermediate formation kalpas should be known to be complete (above explains the fifth and sixth sentences). After this, there are another twenty intermediate kalpas, called formation and abiding, arising in sequence. It refers to starting from the wind building the vessel world, until later, sentient beings gradually reside. The lifespan of people on this continent, after countless years, only gradually decreases at the beginning of the abiding kalpa. Decreasing from countless kalpas to an extremely short ten years is called the first abiding intermediate kalpa (above explains the seventh and eighth sentences).
此後十八。皆有增減。謂從十歲增至八萬從八萬歲減。至十年第二十劫唯增無減。謂從十歲。增至八萬。名第二十劫。一切劫增。無過八萬。一切劫減。唯極十年。十八劫中。一增一減。時量方等初減后增。故二十劫。時量皆等。此總名為成已住劫(已上釋第九乃至第十二句也) 所餘成壞。及壞已空。雖無增減。二十差別。然由時量與住劫同準住各成二十中劫(已上釋第十三第十四句也) 成中初劫。起器世間。后十九中。有情漸住。壞中后劫。壞器世間。前十九劫。有情漸舍。如是所說。成住壞空。各二十中劫。積成八十。總此八十成大劫量。問劫性是何。答謂唯五蘊。時無別體。依法而立也。問經說三劫阿僧祇耶(此云無數)積何劫。成三劫無數。答累前大劫為十百千。乃至積成三劫無數。問既稱無數。何復言三劫。答非無數言顯不可數。解脫經說六十數中。阿僧祇耶。是第五十二一數 問云何六十。答如彼經言。有一無餘數。始為一。一十為十。十十為百。十百為千。十千為萬。十萬為洛叉。十洛叉為度洛叉。十度洛叉為俱胝。十俱胝為末陀。十末陀為阿庾多。十阿庾多為大阿庾多。十大阿庾多為那庾多。十那庾多為大那庾多。十大那庾多為缽羅那庾多。十缽羅那庾多為大缽羅那庾多。十大缽羅那庾多為矜羯
【現代漢語翻譯】 現代漢語譯本 此後的十八個中劫，都有增減變化。指的是從十歲增加到八萬歲，又從八萬歲減少到十歲。第二十個中劫只有增加沒有減少，指的是從十歲增加到八萬歲。這被稱為第二十個中劫。一切劫的增加，沒有超過八萬歲的；一切劫的減少，只有極短的十年。這十八個中劫中，一個增加一個減少，時間長短大致相等，最初減少後來增加，所以這二十個中劫，時間長短都相等。這總共稱為成已住劫（以上解釋了第九句到第十二句）。 其餘的成劫和壞劫，以及壞劫已空的階段，雖然沒有增減的二十種差別，但是由於時間長短與住劫相同，所以按照住劫各自構成二十個中劫（以上解釋了第十三句和第十四句）。 成劫中的最初一個中劫，開始形成器世間（outer world）。後來的十九個中劫，有情眾生逐漸居住。壞劫中的最後一個中劫，破壞器世間。前面的十九個中劫，有情眾生逐漸捨棄。像這樣所說的，成、住、壞、空，各自有二十個中劫，累積起來成為八十個中劫，總共這八十個中劫構成一個大劫的量。 問：劫的性質是什麼？答：指的是隻有五蘊（skandha，構成個體存在的五種要素：色、受、想、行、識），時間沒有單獨的實體，是依據五蘊而建立的。 問：經中說三劫阿僧祇耶（asamkhya，此云無數），累積多少劫，才能成為三劫無數？答：累積前面的大劫為十、百、千，乃至累積成為三劫無數。 問：既然稱為無數，為什麼又說三劫？答：並非無數就表示不可數。解脫經中說六十個數中，阿僧祇耶是第五十二個數。 問：什麼是六十個數？答：如那部經所說，以一為開始，沒有剩餘的數。一十為十，十十為百，十百為千，十千為萬，十萬為洛叉（laksha，十萬），十洛叉為度洛叉（dvi-laksha，二十萬），十度洛叉為俱胝（koti，千萬），十俱胝為末陀（madhya，一億），十末陀為阿庾多（ayuta，十億），十阿庾多為大阿庾多（maha-ayuta，百億），十大阿庾多為那庾多（nayuta，千億），十那庾多為大那庾多（maha-nayuta，萬億），十大那庾多為缽羅那庾多（prana-nayuta，十萬億），十缽羅那庾多為大缽羅那庾多（maha-prana-nayuta，百萬億），十大缽羅那庾多為矜羯
【English Translation】 English version After these eighteen intermediate kalpas (antarakalpa), there are increases and decreases. This refers to increasing from ten years to eighty thousand years, and then decreasing from eighty thousand years to ten years. The twentieth intermediate kalpa only increases and does not decrease, referring to increasing from ten years to eighty thousand years. This is called the twentieth intermediate kalpa. All increases of kalpas do not exceed eighty thousand years; all decreases of kalpas are only the extreme of ten years. In these eighteen intermediate kalpas, one increases and one decreases, the time spans being roughly equal, initially decreasing and later increasing, so these twenty intermediate kalpas have equal time spans. This is collectively called the 'established and abiding kalpa' (sthiti-kalpa) (the above explains sentences nine through twelve). The remaining formation kalpas (samvarta-kalpa) and destruction kalpas (vivarta-kalpa), and the stage of destruction and emptiness, although they do not have the twenty differences of increase and decrease, because their time spans are the same as the abiding kalpa, each abiding kalpa constitutes twenty intermediate kalpas (the above explains sentences thirteen and fourteen). In the first intermediate kalpa of the formation kalpa, the outer world (vessel world) begins to form. In the subsequent nineteen intermediate kalpas, sentient beings gradually inhabit it. In the last intermediate kalpa of the destruction kalpa, the outer world is destroyed. In the preceding nineteen intermediate kalpas, sentient beings gradually abandon it. As described, formation, abiding, destruction, and emptiness each have twenty intermediate kalpas, accumulating to eighty intermediate kalpas. These eighty intermediate kalpas constitute the measure of one great kalpa (maha-kalpa). Question: What is the nature of a kalpa? Answer: It refers only to the five skandhas (skandha, the five aggregates that constitute individual existence: form, feeling, perception, volition, and consciousness). Time does not have a separate entity; it is established based on the five skandhas. Question: The sutras say 'three asamkhyas (asamkhya, countless) of kalpas.' How many kalpas must be accumulated to become three asamkhyas of kalpas? Answer: Accumulate the preceding great kalpas by ten, hundred, thousand, and so on, until they accumulate into three asamkhyas of kalpas. Question: Since it is called countless, why say three kalpas? Answer: 'Countless' does not mean uncountable. The Liberation Sutra says that among the sixty numbers, asamkhya is the fifty-second number. Question: What are the sixty numbers? Answer: As that sutra says, starting with one, there is no remainder. One ten is ten, ten tens are a hundred, ten hundreds are a thousand, ten thousands are a myriad, ten myriads are a laksha (laksha, one hundred thousand), ten lakshas are a dvi-laksha (dvi-laksha, two hundred thousand), ten dvi-lakshas are a koti (koti, ten million), ten kotis are a madhya (madhya, one hundred million), ten madhyas are an ayuta (ayuta, one billion), ten ayutas are a maha-ayuta (maha-ayuta, ten billion), ten maha-ayutas are a nayuta (nayuta, one hundred billion), ten nayutas are a maha-nayuta (maha-nayuta, one trillion), ten maha-nayutas are a prana-nayuta (prana-nayuta, ten trillion), ten prana-nayutas are a maha-prana-nayuta (maha-prana-nayuta, one hundred trillion), ten maha-prana-nayutas are a kimkara
羅。十矜羯羅為大矜羯羅。十大矜羯羅為頻跋羅。十頻跋羅為大頻跋羅。十大頻跋羅為阿芻婆。十阿芻婆為大阿芻婆。十大阿芻婆為毗婆訶。十毗婆訶為大毗婆訶。十大毗婆訶為嗢蹭伽。十嗢蹭伽為大嗢蹭伽。十大嗢蹭伽為婆喝那。十婆喝那為大婆喝那。十大婆喝那為地致婆。十地致婆為大地致婆。十大地致婆為醯都。十醯都為大醯都。十大醯都為羯臘婆。十羯臘婆為大羯臘婆。十大羯臘婆為印達羅。十印達羅為大印達羅。十大印達羅為三磨缽耽。十三磨缽耽為大三磨缽耽。十大三磨缽耽為揭底。十揭底為大揭底。十大揭底為拈筏羅阇。十拈筏羅阇為大拈筏羅阇。十大拈筏羅阇為姥達羅。十姥達羅為大姥達羅。十大姥達羅為跋藍。十跋藍為大跋藍。十大跋藍為珊若。十珊若為大珊若。十大珊若為毗步多。十毗步多為大毗步多。十大毗步多為跋邏欃。十跋邏欃為大跋邏欃。十大跋邏欃為阿僧祇耶。於此數中。忘失餘八。若數大劫。至此數中阿僧祇耶。名劫無數。此劫無數。復積至三。經中說為三劫無數。非諸算計不能數知。故得說為三劫無數。問何緣菩薩發願。長時精進修行。方期佛果。答無上菩提。甚難可得。非多願行。無容得成菩提。菩薩要經三劫無數。修大福德智慧資糧。六波羅蜜多。百千苦行。方證無上正等菩
【現代漢語翻譯】 現代漢語譯本 羅。十矜羯羅（Kingkara，數量單位）為大矜羯羅（Maha-Kingkara）。十大矜羯羅為頻跋羅（Pinvara）。十頻跋羅為大頻跋羅（Maha-Pinvara）。十大頻跋羅為阿芻婆（Akshobhya）。十阿芻婆為大阿芻婆（Maha-Akshobhya）。十大阿芻婆為毗婆訶（Vivaha）。十毗婆訶為大毗婆訶（Maha-Vivaha）。十大毗婆訶為嗢蹭伽（Utsanga）。十嗢蹭伽為大嗢蹭伽（Maha-Utsanga）。十大嗢蹭伽為婆喝那（Bahula）。十婆喝那為大婆喝那（Maha-Bahula）。十大婆喝那為地致婆（Naga-bala）。十地致婆為大地致婆（Maha-Naga-bala）。十大地致婆為醯都（Hetu）。十醯都為大醯都（Maha-Hetu）。十大醯都為羯臘婆（Karava）。十羯臘婆為大羯臘婆（Maha-Karava）。十大羯臘婆為印達羅（Indra）。十印達羅為大印達羅（Maha-Indra）。十大印達羅為三磨缽耽（Samapta）。十三磨缽耽為大三磨缽耽（Maha-Samapta）。十大三磨缽耽為揭底（Gati）。十揭底為大揭底（Maha-Gati）。十大揭底為拈筏羅阇（Nirajara）。十拈筏羅阇為大拈筏羅阇（Maha-Nirajara）。十大拈筏羅阇為姥達羅（Mudara）。十姥達羅為大姥達羅（Maha-Mudara）。十大姥達羅為跋藍（Varam）。十跋藍為大跋藍（Maha-Varam）。十大跋藍為珊若（Samjna）。十珊若為大珊若（Maha-Samjna）。十大珊若為毗步多（Viputa）。十毗步多為大毗步多（Maha-Viputa）。十大毗步多為跋邏欃（Valaksana）。十跋邏欃為大跋邏欃（Maha-Valaksana）。十大跋邏欃為阿僧祇耶（Asamkhya，極大數）。於此數中，忘失餘八。若數大劫，至此數中阿僧祇耶，名劫無數。此劫無數，復積至三。經中說為三劫無數。非諸算計不能數知。故得說為三劫無數。 問：何緣菩薩發願，長時精進修行，方期佛果？ 答：無上菩提，甚難可得。非多願行，無容得成菩提。菩薩要經三劫無數，修大福德智慧資糧，六波羅蜜多（Six Paramitas，六度），百千苦行，方證無上正等菩提。
【English Translation】 English version Kingkara (Kingkara, a unit of number). Ten Kingkara is Maha-Kingkara. Ten Maha-Kingkara is Pinvara. Ten Pinvara is Maha-Pinvara. Ten Maha-Pinvara is Akshobhya. Ten Akshobhya is Maha-Akshobhya. Ten Maha-Akshobhya is Vivaha. Ten Vivaha is Maha-Vivaha. Ten Maha-Vivaha is Utsanga. Ten Utsanga is Maha-Utsanga. Ten Maha-Utsanga is Bahula. Ten Bahula is Maha-Bahula. Ten Maha-Bahula is Naga-bala. Ten Naga-bala is Maha-Naga-bala. Ten Maha-Naga-bala is Hetu. Ten Hetu is Maha-Hetu. Ten Maha-Hetu is Karava. Ten Karava is Maha-Karava. Ten Maha-Karava is Indra. Ten Indra is Maha-Indra. Ten Maha-Indra is Samapta. Ten Samapta is Maha-Samapta. Ten Maha-Samapta is Gati. Ten Gati is Maha-Gati. Ten Maha-Gati is Nirajara. Ten Nirajara is Maha-Nirajara. Ten Maha-Nirajara is Mudara. Ten Mudara is Maha-Mudara. Ten Maha-Mudara is Varam. Ten Varam is Maha-Varam. Ten Maha-Varam is Samjna. Ten Samjna is Maha-Samjna. Ten Maha-Samjna is Viputa. Ten Viputa is Maha-Viputa. Ten Maha-Viputa is Valaksana. Ten Valaksana is Maha-Valaksana. Ten Maha-Valaksana is Asamkhya (an extremely large number). Within this number, eight others are forgotten. If counting great kalpas, up to this number Asamkhya, it is called countless kalpas. These countless kalpas are accumulated three times. The sutra says it is three countless kalpas. Not all calculations can know this number. Therefore, it is said to be three countless kalpas. Question: What is the reason that Bodhisattvas make vows, diligently practice for a long time, and then expect Buddhahood? Answer: Supreme Bodhi is very difficult to obtain. Without many vows and practices, there is no way to achieve Bodhi. Bodhisattvas must go through three countless kalpas, cultivate great merit and wisdom resources, the Six Paramitas (Six Paramitas), and hundreds of thousands of ascetic practices to attain Anuttara-Samyak-Sambodhi (unsurpassed, complete and perfect enlightenment).
提。是故定應髮長時愿。問若余方便。亦得涅槃。何用菩薩久修苦行。答為欲利樂一切有情故。求菩提髮長時愿。云何令我具大堪能。于苦海瀑流。濟諸含識故舍涅槃道。求無上菩提。問濟他有情。於己何益。答菩薩濟物。遂己悲心。故以濟他。即為己益。問誰信菩薩。有如是事。答有懷潤己。無大慈悲。于如是有情。此事實難信 無心潤己有大慈悲。于如是有情。此事非難信 如有久習無哀愍者。雖無益己。而樂損他。世所同悉。如是菩薩。久習慈悲。雖無利己。而樂益他。如何不信。又此菩薩。由種性異有此志願起。於他苦為己苦。用他樂為己樂。不以自苦樂為己苦樂事。不見異他益。而別有自益。依如是義。故有頌曰 下士勤方便 恒求自身樂 中士求滅苦 非樂苦依故 上士恒勤求 自苦他安樂 及他苦永滅 以他為己故。
此言上士。謂菩薩也。意說菩薩觀他如己。故見他樂。即為己樂。
從此第二。明劫中人。就中一明佛獨覺。二明輪王出現。三明劫初有王。且初明佛獨覺者。論云。如是已辨劫量差別。諸佛獨覺。出現世間。為劫增時。為劫減時。頌曰。
減八萬至百 諸佛現世間 獨覺增減時 麟角喻百劫
釋曰。從此州人壽八萬歲。漸減乃至壽極百年於此中間。諸佛出
【現代漢語翻譯】 現代漢語譯本：提問：因此，是否應該發起長久的誓願？回答：是的，所以應該發起長久的誓願。提問：如果其他方法也能達到涅槃（Nirvana，解脫），為何菩薩（Bodhisattva，覺悟者）要長期修行苦行？回答：爲了利益和快樂一切有情眾生，所以尋求菩提（Bodhi，覺悟）併發起長久的誓願。怎樣才能讓我具備巨大的能力，在苦海的瀑流中，救濟所有的含識眾生？因此，捨棄涅槃之道，尋求無上的菩提。提問：救濟其他有情眾生，對自己有什麼益處？回答：菩薩救濟眾生，成就自己的悲心，所以救濟他人，就是對自己的利益。提問：誰會相信菩薩有這樣的行為？回答：心中只想著滋潤自己，沒有大慈悲心的人，對於有情眾生的這種行為，確實難以相信。心中沒有滋潤自己的想法，有大慈悲心的人，對於有情眾生的這種行為，就不是難以相信的。比如，那些長期習慣於沒有哀憫之心的人，即使沒有利益自己，也樂於損害他人，這是世人都知道的。像這樣的菩薩，長期習慣於慈悲之心，即使沒有利益自己，也樂於利益他人，為什麼不相信呢？而且，這些菩薩，由於種性的不同，會有這樣的志願生起，把別人的痛苦當作自己的痛苦，把別人的快樂當作自己的快樂，不把自己的苦樂當作自己的苦樂。不認為利益他人之外，還有其他的利益。依據這樣的意義，所以有頌詞說：下士勤于方便，總是尋求自身的快樂；中士尋求滅除痛苦，因為快樂不是痛苦的依靠；上士總是勤奮尋求，使他人安樂而自己受苦，以及使他人的痛苦永遠滅除，因為把他人當作自己。\ 這裡說的上士，就是指菩薩。意思是說菩薩把別人看作自己，所以看到別人的快樂，就當作自己的快樂。 從這裡開始第二部分，說明劫（Kalpa，時間單位）中的人。其中一部分說明佛（Buddha，覺悟者）和獨覺（Pratyekabuddha，緣覺）。第二部分說明輪王（Chakravartin，轉輪聖王）出現。第三部分說明劫初有王。先說明佛和獨覺。論中說：像這樣已經辨明了劫的時間長短的差別，諸佛和獨覺出現在世間，是在劫增長的時候，還是在劫減少的時候？頌詞說：從（人壽）減少到八萬歲到一百歲之間，諸佛出現在世間。獨覺出現在劫增長和減少的時候，如同麟角喻，一百劫。 解釋說：從此贍部洲（Jambudvipa）的人壽命八萬歲，逐漸減少乃至壽命達到一百歲之間，在這中間，諸佛出現於世間。
【English Translation】 English version: Question: Therefore, should one make a long-term vow? Answer: Yes, therefore one should make a long-term vow. Question: If other methods can also attain Nirvana (liberation), why should a Bodhisattva (enlightened being) practice asceticism for a long time? Answer: In order to benefit and bring happiness to all sentient beings, one seeks Bodhi (enlightenment) and makes a long-term vow. How can I have great ability to save all sentient beings in the torrent of the sea of suffering? Therefore, abandoning the path of Nirvana, one seeks unsurpassed Bodhi. Question: What benefit is there to oneself in saving other sentient beings? Answer: A Bodhisattva saves beings and fulfills their own compassionate heart, so saving others is beneficial to oneself. Question: Who would believe that a Bodhisattva has such actions? Answer: Those who only think of nourishing themselves and have no great compassion, it is indeed difficult to believe in such actions of sentient beings. Those who have no thought of nourishing themselves and have great compassion, it is not difficult to believe in such actions of sentient beings. For example, those who have long been accustomed to having no pity, even if it does not benefit themselves, they are happy to harm others, which is known to everyone. Such Bodhisattvas, who have long been accustomed to compassion, even if it does not benefit themselves, they are happy to benefit others, why not believe it? Moreover, these Bodhisattvas, due to the difference in their nature, will have such aspirations arise, taking the suffering of others as their own suffering, and the happiness of others as their own happiness, not taking their own suffering and happiness as their own suffering and happiness. They do not see any other benefit besides benefiting others. According to this meaning, there is a verse that says: Lower beings diligently seek means, always seeking their own happiness; middle beings seek to eliminate suffering, because happiness is not the reliance of suffering; upper beings always diligently seek to bring happiness to others while enduring their own suffering, and to eliminate the suffering of others forever, because they regard others as themselves. The 'upper beings' mentioned here refer to Bodhisattvas. It means that Bodhisattvas regard others as themselves, so seeing the happiness of others is like their own happiness. From here, the second part explains the people in the Kalpa (unit of time). One part explains the Buddha (enlightened one) and Pratyekabuddha (Solitary Buddha). The second part explains the appearance of the Chakravartin (Wheel-Turning King). The third part explains that there was a king at the beginning of the Kalpa. First, explain the Buddha and Pratyekabuddha. The treatise says: In this way, the differences in the length of the Kalpa have been distinguished, and the Buddhas and Pratyekabuddhas appear in the world, during the increase or decrease of the Kalpa? The verse says: From (human lifespan) decreasing from eighty thousand years to one hundred years, the Buddhas appear in the world. Pratyekabuddhas appear during the increase and decrease of the Kalpa, like the horn of a rhinoceros, symbolizing one hundred Kalpas. The explanation says: From the people of Jambudvipa (continent) with a lifespan of eighty thousand years, gradually decreasing until the lifespan reaches one hundred years, in between, the Buddhas appear in the world.
現。問何緣增位。無佛出耶。答有情樂增。難教厭故。問何緣減百年。無佛出耶。答五濁極增。難可化故。言五濁者。一壽濁。二劫濁。三煩惱濁。四見濁。五有情濁。劫減將末。壽等鄙下。如滓穢故。說名為濁。謂壽濁損命也。劫濁損資具。煩惱與見。衰損善品也。由煩惱濁。耽欲樂故。由其見濁。自苦行故。或煩惱濁。損在家善。或由見濁。損出家善。若有情濁。衰損自身身量色力。念智勤勇。及無病故。多病損無病也 獨覺出現。通劫增減。然諸獨覺。有二種殊。一者部行。謂有部黨。二者麟角。唯一出世。如麟一角。部行獨覺。先是聲聞。前三果人。后得無學。不由他悟。轉名獨勝。有餘師說。先是異生。曾修聲聞順抉擇分。今自悟道。得獨勝名。由本事中說。一山中有五百苦行外仙。有一獼猴。曾與獨覺。相近而住。見彼威儀。后時獼猴。至外仙所。現先所見獨覺威儀。諸仙睹之。咸生敬慕。須臾皆證獨覺菩提。若先是聖人。不應修苦行。麟角喻者。要百大劫。修菩提資糧。然後方成麟角果也。
從此第二。明輪王出現。論云。輪王出現。為在何時(一問)幾種(二問)幾俱(三問)何威(四問)何相(五問)。頌曰。
輪王八萬上 金銀銅鐵輪 一二三四洲 逆次獨如佛 他迎自往伏
【現代漢語翻譯】 現代漢語譯本：現在，提問：是什麼原因導致壽命增加？是沒有佛出世嗎？回答：因為有情眾生喜歡增加壽命，難以教化，令人厭倦。提問：是什麼原因導致壽命減少一百年？是沒有佛出世嗎？回答：因為五濁極其嚴重，難以教化。所說的五濁是：一、壽濁（壽命縮短）；二、劫濁（時運衰敗）；三、煩惱濁（煩惱熾盛）；四、見濁（邪見叢生）；五、有情濁（眾生污濁）。劫數減少將要結束時，壽命等變得卑劣低下，如同糟粕污穢一樣，所以稱為濁。所謂壽濁，是損害壽命；劫濁，是損害資生之具；煩惱濁和見濁，是衰損善良的品行。由於煩惱濁，人們沉溺於慾望享樂；由於見濁，人們進行自我折磨的苦行。或者煩惱濁，損害在家修行人的善行；或者見濁，損害出家修行人的善行。如果是由於有情濁，就會衰損自身的身量、色貌、力量、念力、智慧、精勤、勇猛以及無病。多病就是損害無病。辟支佛（Pratyekabuddha）出現，貫通劫數的增加和減少。然而，諸位辟支佛有兩種不同之處：一是部行（S vagotraja），即有部眾；二是麟角（Kha gavi a），即唯一出世，如同麒麟只有一隻角。部行辟支佛，先前是聲聞（Śrāvaka），是前三果的聖人，後來得到無學果位，不通過他人開悟，轉而名為獨勝。有其他論師說，先前是凡夫俗子，曾經修習聲聞乘的順抉擇分，現在自己覺悟成道，得到獨勝的名稱。根據《本事經》（Itivuttaka）中所說，一座山中有五百位苦行外道仙人，有一隻獼猴，曾經與一位辟支佛相近而住，見到他的威儀。後來，獼猴來到外道仙人那裡，展現先前所見的辟支佛的威儀。諸位仙人看到后，都生起敬慕之心，不久都證得辟支佛的菩提。如果先前是聖人，就不應該修習苦行。麟角辟支佛，需要一百個大劫（mahākalpa）修習菩提資糧，然後才能成就麟角果位。 從此第二部分，闡明轉輪王（cakravartin）的出現。《俱舍論》（Abhidharmakośabhāṣya）中說：轉輪王出現，是在什麼時候（第一問）？有幾種（第二問）？有幾位同時出現（第三問）？具有什麼威德（第四問）？具有什麼相貌（第五問）？頌文說： 輪王八萬歲以上，有金輪、銀輪、銅輪、鐵輪；統治一、二、三、四大洲；出現的順序與佛陀相反，都是獨自出現；以他國迎接或自己前往征服。
【English Translation】 English version: Now, the question is: What causes the increase in lifespan? Is it because no Buddha appears? The answer is: Because sentient beings like to increase lifespan, are difficult to teach, and are tiresome. The question is: What causes the decrease in lifespan by a hundred years? Is it because no Buddha appears? The answer is: Because the five defilements (pañcakaṣāya) are extremely severe and difficult to teach. The so-called five defilements are: 1. Lifespan defilement (āyuḥkaṣāya); 2. Kalpa defilement (kalpakaṣāya); 3. Affliction defilement (kleśakaṣāya); 4. View defilement (dṛṣṭikaṣāya); 5. Sentient being defilement (sattvakaṣāya). When the decrease of the kalpa is about to end, lifespan and other things become base and inferior, like dregs and filth, so they are called defilements. The so-called lifespan defilement is the harming of lifespan; the kalpa defilement is the harming of the means of livelihood; the affliction and view defilements are the decline of good qualities. Due to the affliction defilement, people indulge in the pleasure of desires; due to the view defilement, people engage in self-mortifying ascetic practices. Or the affliction defilement harms the good deeds of lay practitioners; or the view defilement harms the good deeds of renunciants. If it is due to the sentient being defilement, it will diminish one's own body size, complexion, strength, mindfulness, wisdom, diligence, courage, and health. Having many illnesses is the harming of being without illness. A Pratyekabuddha appears throughout the increase and decrease of kalpas. However, there are two differences among the Pratyekabuddhas: one is the group practitioner (S vagotraja), that is, having a group; the other is the rhinoceros horn (Kha gavi a), that is, appearing alone in the world, like a rhinoceros having only one horn. The group practitioner Pratyekabuddha was previously a Śrāvaka, a noble one of the first three fruits, and later attained the state of no more learning (arhat), without being enlightened by others, and is transformed and named 'Solitary Conqueror'. Some other teachers say that they were previously ordinary beings, who had practiced the sequential decisive factors of the Śrāvakayāna, and now they awaken to the path themselves and obtain the name 'Solitary Conqueror'. According to what is said in the Itivuttaka, in a mountain there were five hundred ascetic non-Buddhist hermits, and there was a monkey who had lived close to a Pratyekabuddha and had seen his dignified behavior. Later, the monkey went to the non-Buddhist hermits and displayed the dignified behavior of the Pratyekabuddha that he had seen before. When the hermits saw it, they all developed admiration, and soon they all attained the Bodhi of a Pratyekabuddha. If they were previously noble ones, they should not have practiced asceticism. The rhinoceros horn Pratyekabuddha needs to cultivate the accumulations of Bodhi for a hundred great kalpas (mahākalpa) before they can achieve the fruit of the rhinoceros horn. From this second part, the appearance of the cakravartin is explained. The Abhidharmakośabhāṣya says: When does a cakravartin appear (first question)? How many kinds are there (second question)? How many appear at the same time (third question)? What power do they possess (fourth question)? What characteristics do they have (fifth question)? The verse says: A cakravartin with a golden, silver, copper, or iron wheel appears when the lifespan is above eighty thousand years; they rule over one, two, three, or four continents; the order of their appearance is the reverse of the Buddhas, and they all appear alone; they conquer by being welcomed by other countries or by going to conquer themselves.
諍陣勝無害 相不正明圓 故與佛非等
釋曰。初句答初問。次兩句答第二問次一句答第三問。次兩句答第四問。后兩句答第五問。從此洲人壽無量歲。至八萬歲。有輪王出。此王由輪旋轉應道。威伏一切。名轉輪王。金銀銅鐵輪應別故。謂鐵輪王。王一洲界。銅輪王。王二洲界。銀輪王。王三洲界。金輪王。王四洲界。輪王如佛。無二俱生。唯一出現。依薩婆多。十方世界。唯有一佛。依經部宗。十方世界。許十方佛。論有相破。煩而不敘。此四輪王。威定諸方。亦有差別。謂金輪王。諸小國王。各自來迎。作如是請。我等國土。安穩富樂。多諸人眾。唯愿天尊。親垂教敕。我等皆是天尊翼從。若銀輪王。自往彼土。彼方臣伏。若銅輪王。至彼國已。宣威競德。彼方推勝。若鐵輪王。亦至彼國。現威列陣。克勝便止。一切輪王。皆無傷害。令伏得勝已各安其所居。勸化令修十善業道。故輪王死。定得生天。經說輪王有七種寶。一者輪寶。二者象寶。三者馬寶。四者珠寶。五者女寶。六者主藏臣寶。七者主兵臣寶 如諸輪王。非唯七寶與余王別。亦有三十二。大士相與余王別。問若爾輪王。與佛何別。答佛大士相處。正明圓王相不然。故有差別。
從此第三。明劫初有王。論云。劫初人眾。為有
【現代漢語翻譯】 現代漢語譯本 諍陣勝無害：通過爭鬥和戰爭取得勝利，但不會造成傷害。 相不正明圓，故與佛非等：輪王的三十二相不正、不明、不圓滿，因此與佛陀不同等。
釋曰：解釋如下：第一句回答第一個問題，接下來的兩句回答第二個問題，再下一句回答第三個問題，再接下來的兩句回答第四個問題，最後兩句回答第五個問題。從這個洲的人壽命無量歲，到八萬歲時，會有轉輪王出現。這位國王依靠輪寶的旋轉來應合正道，以威德降伏一切，所以稱為轉輪王。因為金、銀、銅、鐵輪寶的不同，所以有區別。鐵輪王統治一個洲的疆界，銅輪王統治兩個洲的疆界，銀輪王統治三個洲的疆界，金輪王統治四個洲的疆界。輪王和佛陀一樣，不會同時出現兩位，只會有一位出現。根據薩婆多部的觀點，十方世界只有一尊佛。根據經部宗的觀點，十方世界允許有十方佛。對此，論中有相互駁斥，這裡就不詳細敘述了。這四種輪王，以威德安定四方，也有差別。金輪王出現時，各個小國的國王會親自來迎接，並這樣請求：『我們的國土安穩富樂，人民眾多，只希望天尊親自垂示教誨，我們都是天尊的追隨者。』如果是銀輪王，則親自前往那些國家，那些國家就會臣服。如果是銅輪王，到達那些國家后，宣揚威德，那些國家會推舉勝者。如果是鐵輪王，也到達那些國家，展示武力，列兵佈陣，戰勝后便停止。所有的輪王，都不會造成傷害，讓他們臣服並取得勝利后，各自安居其所，勸導他們修習十善業道。所以輪王死後，必定能昇天。經典上說，輪王有七種寶物：一是輪寶（cakra-ratna），二是象寶（hasti-ratna），三是馬寶（asva-ratna），四是珠寶（mani-ratna），五是女寶（stri-ratna），六是主藏臣寶（parnayaka-ratna），七是主兵臣寶（senapati-ratna）。 如同各位輪王，不僅七寶與其他的國王不同，也有三十二大丈夫相（mahapurusa-laksana）與其他的國王不同。問：如果這樣，輪王與佛陀有什麼區別？答：佛陀的大丈夫相處處都端正、光明、圓滿，而輪王的相則不然，所以有差別。
從此第三，說明劫初有國王。論中說：劫初的人眾，爲了有...
【English Translation】 English version 'Contention, battle, victory without harm': To achieve victory through contention and warfare, but without causing harm. 'The marks are not upright, bright, and complete, therefore not equal to the Buddha': The thirty-two marks of a Cakravartin (wheel-turning king) are not upright, bright, and complete, therefore he is not equal to the Buddha.
Explanation: The first sentence answers the first question, the next two sentences answer the second question, the following sentence answers the third question, the next two sentences answer the fourth question, and the last two sentences answer the fifth question. From the people of this continent having immeasurable lifespans, to when they have lifespans of eighty thousand years, a Cakravartin (cakravartin-raja) will appear. This king relies on the turning of the wheel jewel to accord with the right path, and subdues everything with his power and virtue, therefore he is called a Cakravartin. Because of the differences in the gold, silver, copper, and iron wheel jewels, there are distinctions. An iron-wheel king rules the boundaries of one continent, a copper-wheel king rules the boundaries of two continents, a silver-wheel king rules the boundaries of three continents, and a gold-wheel king rules the boundaries of four continents. A Cakravartin and a Buddha are alike in that two do not appear simultaneously; only one appears. According to the Sarvastivada school, there is only one Buddha in the ten directions. According to the Sautrantika school, the ten directions are permitted to have ten Buddhas. There are mutual refutations in the treatises regarding this, so I will not elaborate here. These four types of Cakravartins, who stabilize the four directions with their power and virtue, also have differences. When a gold-wheel king appears, the kings of the various small countries will personally come to greet him and request: 'Our countries are stable, prosperous, and joyful, with many people. We only hope that the Honorable One will personally bestow teachings, and we are all followers of the Honorable One.' If it is a silver-wheel king, he will personally go to those countries, and those countries will submit. If it is a copper-wheel king, after arriving in those countries, he will proclaim his power and virtue, and those countries will elect a victor. If it is an iron-wheel king, he will also arrive in those countries, display his military might, and array his troops. After winning the battle, he will stop. All the Cakravartins do not cause harm. After causing them to submit and achieving victory, they each dwell in their respective places, and are encouraged to cultivate the ten wholesome karmic paths. Therefore, after a Cakravartin dies, he will certainly be reborn in the heavens. The sutras say that a Cakravartin has seven treasures: first, the wheel jewel (cakra-ratna), second, the elephant jewel (hasti-ratna), third, the horse jewel (asva-ratna), fourth, the jewel jewel (mani-ratna), fifth, the woman jewel (stri-ratna), sixth, the treasurer jewel (parnayaka-ratna), and seventh, the military general jewel (senapati-ratna). Like the various Cakravartins, not only are the seven treasures different from other kings, but they also have the thirty-two major marks of a great man (mahapurusa-laksana) that are different from other kings. Question: If this is the case, what is the difference between a Cakravartin and a Buddha? Answer: The major marks of a great man of a Buddha are upright, bright, and complete in every way, while the marks of a Cakravartin are not, so there is a difference.
From this third section, it is explained that there was a king at the beginning of the kalpa. The treatise says: At the beginning of the kalpa, the people, in order to have...
王為無。頌曰。
劫初如色天 后漸增貪味 由墮貯賊起 為防雇守田
釋曰。劫初時人。皆如色界。諸根無缺。形色端嚴。身帶光明。騰空自在。飲食喜樂。長壽久住 有如是類。地味漸生。其味甘美。其香郁馥。時有一人。稟性耽味。嗅香取食。餘人隨學。競取食之。爾時方名初受段食。資段食故。身漸堅重。光明隱沒。黑闇便生。日月眾星。從茲出現 由漸耽味。地味便隱。從斯復有地皮餅生。競耽食之 地餅復隱。爾時復有林藤出現 競耽食故。林藤復隱。爾時有非耕種。香稻自生。眾共取之。以充所食 此食粗故。殘穢在身。為欲蠲除。便生二道。因斯遂復有男女根生 由二根殊形相亦異。宿習力故。便相瞻視。因此遂生非理作意。欲貪鬼魅。惑亂身心。失意猖狂。行非梵行。人中欲鬼。初發此時 爾時諸人隨取香稻。無所貯積。后時有人。稟性懶惰。長取香稻。貯擬后食。餘人隨學。漸多停貯。由此于稻生我所心。多收無厭。故隨收處。無復再生。遂共分田。慮防遠盡。於己分田。生吝護心。於他分田。有懷侵奪。劫偷過起始於此時 為欲遮防。共聚評議。僉量眾內一有德人。各以所取六分之一．雇令防護。封為田主。因斯故立剎帝利名大眾欽承恩流率土。故複名大三末多王(此云共許
【現代漢語翻譯】 現代漢語譯本 王之所以成為王，是因為大眾的共許。
頌詞說：
劫初之時，人們如同色界天人一般，後來逐漸增長了對味道的貪戀。由於墮落到貯藏食物，盜竊開始出現，爲了防止盜竊，人們僱傭人來守護田地。
解釋：劫初的時候，人們都像天人一樣，諸根沒有殘缺，形貌端正莊嚴，身上帶有光明，能夠在空中自由飛行，飲食充滿喜樂，壽命長久。像這樣的人們，因為大地的味道漸漸產生，那味道甘甜美好，那香氣濃郁芬芳，當時有一個人，天性就貪戀味道，聞到香味就取來食用，其他人也跟著學習，爭相取來食用。這個時候才開始稱為最初接受段食（kabaḷiṃkāra āhāra，粗糙的食物）。因為以段食為資糧的緣故，身體漸漸變得堅硬沉重，光明隱沒消失，黑暗便產生了，日月星辰，從此出現。由於逐漸貪戀味道，大地的味道便隱沒消失。從此又產生了地皮餅，人們爭相食用它。地餅又隱沒消失。這個時候又產生了林藤，人們爭相食用它，林藤又隱沒消失。這個時候有無需耕種的香稻自然生長，大家共同取來食用，用來充當食物。因為這種食物粗糙的緣故，殘渣污穢留在身體里，爲了想要去除這些污穢，便生出大小便二道。因此就又產生了男女的性器官。由於男女器官不同，形貌也各不相同，因為宿世的習氣，便互相觀看，因此就產生了不如理的作意，慾望貪婪像鬼魅一樣，迷惑擾亂身心，使人失意而瘋狂，做出不是清凈梵行的事情。人中的欲鬼，最初就是在這個時候產生的。當時人們隨意取用香稻，沒有儲存積蓄。後來有的人，天性懶惰，長期取用香稻，儲存起來準備以後食用，其他人也跟著學習，漸漸地儲存了很多。由此對稻米產生了『我的』這種執著心，多多收取而沒有厭足，所以隨著收取的地方，香稻不再生長。於是大家共同劃分田地，擔心香稻被取盡，對於自己分到的田地，產生吝嗇守護的心，對於他人分到的田地，懷有侵佔掠奪的想法。盜竊的過失，開始於這個時候。爲了想要遮蔽防範，大家共同聚集在一起商議，一致推舉眾人之中一個有德行的人，各自拿出所取香稻的六分之一，僱傭他來防護田地，封他為田主。因此才設立了剎帝利（kṣatriya，統治者）這個名稱，大眾欽佩承順他的恩德，他的教化流佈到整個國土，所以又名為大三末多王（mahāsammata，大眾共許的國王）。
【English Translation】 English version The reason a king is a king is because of the consensus of the people.
The verse says:
In the beginning of the kalpa, people were like the gods of the Realm of Form, later gradually increasing their greed for taste. Due to falling into storing food, theft began to arise. To prevent theft, people hired someone to guard the fields.
Explanation: In the beginning of the kalpa, people were all like gods. Their faculties were complete, their forms were beautiful and dignified, their bodies carried light, they were free to fly in the sky, their food was full of joy, and they lived long lives. People like this, because the taste of the earth gradually arose, that taste was sweet and delicious, that fragrance was rich and fragrant. At that time, there was a person who was naturally fond of taste, smelled the fragrance and took it to eat, and others followed suit, vying to take it to eat. At this time, it was first called receiving kabaḷiṃkāra āhāra (coarse food). Because of relying on kabaḷiṃkāra āhāra as sustenance, the body gradually became hard and heavy, the light disappeared, and darkness arose. The sun, moon, and stars appeared from this. Due to gradually indulging in taste, the taste of the earth disappeared. From this, earth cakes arose again, and people vied to eat them. The earth cakes disappeared again. At that time, forest vines appeared again, and people vied to eat them, and the forest vines disappeared again. At that time, there was fragrant rice that grew naturally without cultivation, and everyone took it together to eat, using it to fill their stomachs. Because this food was coarse, residue and filth remained in the body. In order to remove this filth, two paths of excretion arose. Because of this, male and female sexual organs arose again. Because the male and female organs were different, their forms were also different. Because of the force of past habits, they looked at each other, and because of this, irrational intentions arose. Desire and greed were like ghosts, confusing and disturbing the body and mind, causing people to lose their minds and go crazy, doing things that were not pure Brahma conduct. The desire ghosts among people first arose at this time. At that time, people took fragrant rice at will, without storing it up. Later, some people were naturally lazy, taking fragrant rice for a long time, storing it up to prepare for later eating, and others followed suit, gradually storing up a lot. Because of this, they developed the mind of 'mine' towards the rice, collecting a lot without satisfaction, so in the places where they collected, the fragrant rice no longer grew. So everyone divided the fields together, worried that the fragrant rice would be taken completely. Towards the fields they were allotted, they developed a stingy and protective mind, and towards the fields allotted to others, they harbored thoughts of encroachment and plunder. The fault of theft began at this time. In order to cover up and prevent it, everyone gathered together to discuss, and unanimously recommended a virtuous person from among the people, each taking one-sixth of the fragrant rice they had taken, hiring him to protect the fields, and appointing him as the lord of the fields. Therefore, the name kṣatriya (ruler) was established, and the people admired and obeyed his kindness, and his teachings spread throughout the land, so he was also called Mahāsammata (the king agreed upon by the people).
王也)。自後諸王。此王為首 時人或有情厭居家。樂在空閑精修戒行。因斯故得婆羅門名(此云凈志) 后時有王。貪吝財物。不能均給國土人民。故貧匱人者。多行賊盜。王為禁止。行輕重罰。為殺害業。始於此時。時有罪人。心怖刑罰。覆藏其罪。異想發言。虛誑語生。此時為首。
從此第三。明劫中災。就中一明小三災。二明大三災。且小三災者。論云。于劫減位。有小三災。其相云何。頌曰。
業道增壽減 至十三災現 刀疾饑如次 七日月年止
釋曰。從諸有情起虛誑語。諸惡業道。後後轉增。由惡業增。故此洲人壽量漸減。乃至極十。小三災現。故諸災患二法為本。一耽美食。二性懶惰。此小三災。中劫末起。言三災者。一刀兵。二疾疫。三饑饉。十歲時人。為非法貪相續增盛。不平等愛映弊其心。瞋毒增上。相見便起猛利害心。隨手所執。皆成利刀。互相殺害 又中劫末十歲時人。由具如前諸過失。故非人吐毒。疾疫流行。遇輒命終。難可救療 又中劫末。十歲時人。亦具如前。諸過失故。天龍忿責。不降甘雨。由是世間多遇饑饉。既無支濟。多分命終。由饑饉故。便有聚集白骨運籌。有二聚集。一人聚集。謂彼時人。由極饑羸。聚集而死。二種聚集。為益後人。輟其所食。
【現代漢語翻譯】 現代漢語譯本： （王也）此後，眾多的國王中，這位國王成為首領。當時的人們，有些厭倦居家生活，喜歡在空閑時精進修行戒律，因此獲得了婆羅門（意為凈志）的稱號。後來有一位國王，貪婪吝嗇財物，不能平均地供給國土上的人民，因此貧困的人們，大多從事偷盜。國王爲了禁止偷盜，施行輕重不同的刑罰，開始了殺害的行業，從這個時候開始。當時有犯罪的人，心中害怕刑罰，隱瞞自己的罪行，胡亂說話，虛假的謊言就產生了，也是從這個時候開始。
從此第三部分，說明劫中的災難，其中第一部分說明小三災，第二部分說明大三災。先說小三災，《論》中說，在劫衰減的時候，有小三災，它的相狀是怎樣的呢？頌詞說：
『惡業增長壽命減，直至十歲三災現，刀兵疾疫和饑饉，七日七月和七年。』
解釋說：從眾生開始說虛妄的語言，各種惡業就越來越增長。由於惡業增長，所以這個洲上的人的壽命逐漸減少，乃至壽命只有十歲的時候，小三災就顯現了。所以各種災禍，以兩種法為根本：一是貪圖美食，二是天性懶惰。這小三災，在中劫末期發生。所說的三災是：一刀兵，二疾疫，三饑饉。在人壽命十歲的時候，因為非法的貪慾持續增長，不平等的愛矇蔽了他們的心，嗔恨的毒素增長，（人們）相見就生起猛烈的害人之心，隨手拿到的東西，都變成了鋒利的刀，互相殘殺。又在中劫末期，人壽命十歲的時候，由於具備了前面所說的各種過失，所以非人吐毒，導致疾疫流行，遇到的人立刻死亡，難以救治。又在中劫末期，人壽命十歲的時候，也具備了前面所說的各種過失，所以天龍憤怒責罰，不降下甘甜的雨水，因此世間上大多遇到饑荒，因為沒有食物的供給，大部分人因此死亡。因為饑荒的緣故，就有了聚集白骨和計算籌碼的事情。有兩種聚集，一種是人的聚集，就是說那時的人，因為極度飢餓虛弱，聚集在一起而死。另一種聚集，是爲了利益後人，節省下他們所吃的食物。
【English Translation】 English version: (Wang Ye). After him, among the many kings, this king became the leader. At that time, some people were tired of living at home and enjoyed diligently practicing precepts in their spare time, thus obtaining the title of Brahmin (meaning 'pure aspiration'). Later, there was a king who was greedy and stingy with wealth, unable to equally provide for the people of the country, so the poor people mostly engaged in theft. The king, in order to prohibit theft, implemented different levels of punishment, starting the industry of killing from this time. At that time, there were criminals who, fearing punishment in their hearts, concealed their crimes and spoke nonsense, and false lies arose, also starting from this time.
From this third part onwards, it explains the calamities in the kalpa, in which the first part explains the minor three calamities, and the second part explains the major three calamities. First, let's talk about the minor three calamities. The 'Treatise' says that during the decline of the kalpa, there are minor three calamities. What are their characteristics? The verse says:
'As evil deeds increase and lifespan decreases, until the age of ten, the three calamities appear, those of weapons, disease, and famine, lasting seven days, seven months, and seven years respectively.'
The explanation says: From sentient beings starting to speak false words, various evil deeds increase more and more. Because of the increase in evil deeds, the lifespan of people on this continent gradually decreases, until the lifespan is only ten years old, the minor three calamities appear. Therefore, various disasters have two dharmas as their root: one is greed for delicious food, and the other is laziness by nature. These minor three calamities occur at the end of the intermediate kalpa. The three calamities mentioned are: first, weapons; second, disease; and third, famine. When people's lifespan is ten years old, because illegal greed continues to increase, unequal love obscures their minds, and the poison of hatred increases, (people) develop intense thoughts of harming each other upon seeing each other, and whatever they hold in their hands becomes a sharp knife, and they kill each other. Also, at the end of the intermediate kalpa, when people's lifespan is ten years old, because they possess the various faults mentioned earlier, non-humans spit poison, causing epidemics to spread, and those who encounter it die immediately, making it difficult to cure. Also, at the end of the intermediate kalpa, when people's lifespan is ten years old, they also possess the various faults mentioned earlier, so the nagas become angry and punish them, not sending down sweet rain, so the world mostly encounters famine, and because there is no food supply, most people die as a result. Because of the famine, there is the matter of gathering white bones and counting chips. There are two types of gathering, one is the gathering of people, that is, the people at that time, because of extreme hunger and weakness, gather together and die. The other type of gathering is to benefit future generations by saving the food they eat.
置於小篋。擬為種子 白骨亦二。一彼時人。命終未久。白骨便現。二彼時人。饑饉所逼。聚集白骨。煎汁飲之。運籌亦二。一由糧少。行籌食之。謂一家中。從長至幼。隨籌至日。得小粗餐。二謂以籌。挑故場蘊。得少穀粒。多用水煎。分共飲之。以濟余命 然有聖教說治彼方。謂若人有能一晝一夜。持不殺戒。決定不逢刀兵劫起。若能以一訶黎怛雞。起殷凈心奉施眾僧。決定不逢疾疫劫起。若有能以一摶之食。起殷重心。奉施眾僧。決定不逢饑饉災起 刀兵劫起。極唯七日。疾疫災起。七月七日。饑饉災起。七年七月七日。過此便止。人壽漸增。東西二洲。有似災起。謂瞋增盛。身力羸劣。數加飢渴。北洲總無。
從此第二。明大三災。論云。前說火災焚燒世界。余災亦爾。如應當知。何者為余。今當具辨。頌曰。
三災火水風 上三定為頂 如次內災等 四無不動故 然後器非常 情俱生滅故 要七火一水 七水火后風
釋曰。三災火水風者。此大三災。逼有情類。令舍下地集上天宮。初火災興。由七日現。次水災起。由雨霖霔。后風災生。由風相擊。此三災力。壞器世間。乃至極微。亦無餘在。上三定為頂者。第二靜慮。為火災頂。此下為火。所焚燒故。第三靜慮。為水災頂
【現代漢語翻譯】 現代漢語譯本 置於小篋（xié qiè，小箱子）。擬為種子，白骨亦二：一、彼時人，命終未久，白骨便現；二、彼時人，饑饉所逼，聚集白骨，煎汁飲之。運籌亦二：一、由糧少，行籌食之，謂一家中，從長至幼，隨籌至日，得小粗餐；二、謂以籌，挑故場蘊（gù chǎng yùn，舊的場地），得少穀粒，多用水煎，分共飲之，以濟余命。然有聖教說治彼方，謂若人有能一晝一夜，持不殺戒，決定不逢刀兵劫起；若能以一訶黎怛雞（hé lí dá jī，一種藥材），起殷凈心奉施眾僧，決定不逢疾疫劫起；若有能以一摶（tuán，量詞）之食，起殷重心，奉施眾僧，決定不逢饑饉災起。刀兵劫起，極唯七日；疾疫災起，七月七日；饑饉災起，七年七月七日，過此便止，人壽漸增。東西二洲，有似災起，謂瞋（chēn，嗔怒）增盛，身力羸（léi，瘦弱）劣，數加飢渴，北洲總無。
從此第二，明大三災。論云：前說火災焚燒世界，余災亦爾，如應當知。何者為余？今當具辨。頌曰：
三災火水風，上三定為頂，如次內災等，四無不動故，然後器非常，情俱生滅故，要七火一水，七水火后風。
釋曰：三災火水風者，此大三災，逼有情類，令舍下地集上天宮。初火災興，由七日現；次水災起，由雨霖霔（lín zhù，大雨）；后風災生，由風相擊。此三災力，壞器世間，乃至極微，亦無餘在。上三定為頂者，第二靜慮（dì èr jìng lǜ，禪定的一種境界），為火災頂，此下為火，所焚燒故。第三靜慮（dì sān jìng lǜ，禪定的一種境界），為水災頂。
【English Translation】 English version Placed in a small box (xié qiè, small box). Intended as seeds, and there are also two types of white bones: 1. People of that time, not long after death, their white bones would appear; 2. People of that time, forced by famine, gathered white bones, boiled them to make soup and drank it. There are also two ways of planning: 1. Due to the scarcity of food, they used counting sticks to ration food, meaning that within a family, from the eldest to the youngest, they would receive a small, coarse meal on the day indicated by the stick; 2. It means using sticks to pick through old field heaps (gù chǎng yùn, old field heaps), obtaining a few grains, boiling them with a lot of water, and sharing the drink to sustain their remaining lives. However, there is a sacred teaching that governs that place, saying that if a person can observe the precept of non-killing for one day and one night, they will definitely not encounter the calamity of war; if they can offer a Terminalia chebula (hé lí dá jī, a type of medicinal material) to the Sangha with sincere and pure intention, they will definitely not encounter the calamity of disease; if they can offer a handful (tuán, measure word) of food to the Sangha with sincere and heavy respect, they will definitely not encounter the calamity of famine. The calamity of war lasts only seven days at most; the calamity of disease lasts seven months and seven days; the calamity of famine lasts seven years, seven months, and seven days, after which it will cease, and people's lifespans will gradually increase. In the eastern and western continents, there seems to be a calamity arising, which is the increase of anger (chēn, anger), the weakness of the body, and frequent hunger and thirst, but the northern continent has none of these.
From this second part, it explains the three great calamities. The treatise says: 'The fire calamity that burns the world has been described earlier, and the remaining calamities are also like that, as should be understood. What are the remaining calamities? Now I will explain them in detail.' The verse says:
'The three calamities are fire, water, and wind; the three upper dhyanas are the peaks; the internal calamities are in order; the four are immovable; then the vessel is impermanent; emotions arise and cease together; there must be seven fires and one water; seven waters, fire, and then wind.'
Explanation: 'The three calamities are fire, water, and wind.' These three great calamities force sentient beings to leave the lower realms and gather in the upper heavens. The initial fire calamity arises, manifested by seven suns; the subsequent water calamity arises, caused by heavy rain (lín zhù, heavy rain); the final wind calamity arises, caused by the collision of winds. The power of these three calamities destroys the world of vessels, and even the smallest particles are not spared. 'The three upper dhyanas are the peaks' means that the second dhyana (dì èr jìng lǜ, a state of meditation) is the peak of the fire calamity, because everything below it is burned by fire. The third dhyana (dì sān jìng lǜ, a state of meditation) is the peak of the water calamity.
。此下為水所浸潤故。第四靜慮。為風災頂。此下為風。所飄散故。如次內災等者。謂初靜慮。尋伺為內災。能燒煩惱心。等外火災故。第二靜慮。喜受為內災。與輕安俱潤身如水。等外水災故。第三靜慮。動息為內災。息即是風。等外風災故。下三靜慮。有如是內災。遭是外災壞 問何緣不立地亦以為災耶。答以器世間。即是地故。但可火等。與地相違。不可說言地還違地。問第四靜慮。何為外災耶。答頌言四無不動故。彼無外災。離內災故。由佛說彼。名不動地故。內外三災。所不及故。問若爾彼地。器應是常。答頌言然彼器非常情俱生滅故。謂彼天處。無總地形。但如眾星居處各別。彼天生時。天宮隨起。彼天死時。天宮隨滅 問所說三災。云何次第。答頌言要七火一水七水火后風。要先無間。起七火災。其次定應一水災起。此後無間。復七火災。還有一水災。如是乃至滿七水災。復七火災。后風災起。如是總有八七火災。一七水災。一風災起。應知八七火災中間。有七水災。次第八七火災後。有一風災。計數總有六十四災 問何緣七火災後有一水災。答謂順極光凈天壽八大劫故。謂緣水災壞第二禪。既極光天壽。八大劫故。第八災方有水災。壞第二禪也。問何緣八七火災後。方有一風災。答謂順遍凈天。壽六
【現代漢語翻譯】 現代漢語譯本 此處以下會被水浸潤，所以第四禪定（第四靜慮）。是風災的頂點，此處以下會被風吹散。像這樣內在的災難等等，是指初禪（初靜慮）的尋和伺是內在的災難，能夠焚燒煩惱的心，等同於外在的火災。第二禪（第二靜慮）的喜受是內在的災難，與輕安一同滋潤身體如同水，等同於外在的水災。第三禪（第三靜慮）的動息是內在的災難，息就是風，等同於外在的風災。下面的三個禪定，有這樣的內在災難，遭遇這樣的外在災難而毀壞。 問：為什麼不把地也立為災難呢？答：因為器世間（器世間）就是地，只能是火等等與地相違背，不能說地還違背地。問：第四禪（第四靜慮）為什麼沒有外在的災難呢？答：頌文說『四無不動故』，那裡沒有外在的災難，因為遠離了內在的災難。因為佛說那裡名為『不動地』的緣故，內外三種災難所不能到達的緣故。問：如果這樣，那裡的器世間應該是常住的。答：頌文說『然彼器非常情俱生滅故』，說那裡的天處，沒有總的地形，只是像眾星一樣居住的地方各自不同。那天人出生的時候，天宮隨著產生；那天人死亡的時候，天宮隨著消滅。 問：所說的三種災難，是怎樣的次第呢？答：頌文說『要七火一水七水火后風』，一定要先無間斷地，發生七次火災，其次必定應該發生一次水災。此後無間斷地，再發生七次火災，還有一次水災。像這樣乃至滿七次水災。再發生七次火災，之後風災發生。像這樣總共有八個七次火災，一個七次水災，一個風災發生。應該知道八個七次火災中間，有七次水災。次第是八個七次火災之後，有一個風災。計數總共有六十四次災難。 問：為什麼七次火災之後，有一次水災呢？答：因為順應極光凈天（Abhasvara）的壽命八大劫的緣故。因為水災會毀壞第二禪（第二禪），既然極光凈天（Abhasvara）的壽命有八大劫，所以第八次災難才會有水災，毀壞第二禪（第二禪）啊。問：為什麼八個七次火災之後，才會有一次風災呢？答：因為順應遍凈天（Subhakrtsna）的壽命六
【English Translation】 English version Here below is where water can reach, therefore the Fourth Dhyana (Fourth Jhana) is the peak of the wind disaster, and below this is scattered by the wind. Such internal disasters, etc., refer to the initial Dhyana (First Jhana), where 'seeking' and 'investigating' are internal disasters, capable of burning the mind of afflictions, equivalent to external fire disasters. The Second Dhyana (Second Jhana), where the feeling of joy is an internal disaster, together with tranquility, it moistens the body like water, equivalent to external water disasters. The Third Dhyana (Third Jhana), where movement and cessation are internal disasters, cessation being wind, equivalent to external wind disasters. The lower three Dhyanas have such internal disasters and are destroyed by such external disasters. Question: Why isn't earth also established as a disaster? Answer: Because the vessel world (Bhajana-loka) is earth, only fire and the like can be contrary to earth; it cannot be said that earth is contrary to earth. Question: Why does the Fourth Dhyana (Fourth Jhana) not have external disasters? Answer: The verse says, 'Four are without movement,' therefore there are no external disasters there, because it is far from internal disasters. Because the Buddha said that place is called 'Immovable Ground,' therefore the internal and external three disasters cannot reach it. Question: If so, the vessel world there should be permanent. Answer: The verse says, 'But those vessels are impermanent, arising and ceasing with sentient beings,' meaning that in those heavenly abodes, there is no general terrain, but like the stars, the places where they reside are different. When those devas are born, the heavenly palace arises with them; when those devas die, the heavenly palace disappears with them. Question: What is the order of the three disasters that were spoken of? Answer: The verse says, 'Necessarily seven fires, one water, seven waters, fire, then wind.' It is necessary to first, without interruption, have seven fire disasters occur, and then certainly one water disaster should occur. After this, without interruption, again have seven fire disasters occur, and there is also one water disaster. Like this, until seven water disasters are completed. Then have seven fire disasters occur, and after that, the wind disaster occurs. Like this, there are a total of eight sets of seven fire disasters, one set of seven water disasters, and one wind disaster occurring. It should be known that in between the eight sets of seven fire disasters, there are seven water disasters. The order is that after the eight sets of seven fire disasters, there is one wind disaster. Counting, there are a total of sixty-four disasters. Question: Why is there one water disaster after seven fire disasters? Answer: Because it accords with the lifespan of the Abhasvara (Abhasvara) heaven, which is eight great kalpas. Because the water disaster destroys the Second Dhyana (Second Jhana), since the lifespan of the Abhasvara (Abhasvara) heaven is eight great kalpas, therefore the eighth disaster will have a water disaster, destroying the Second Dhyana (Second Jhana). Question: Why is there one wind disaster after eight sets of seven fire disasters? Answer: Because it accords with the lifespan of the Subhakrtsna (Subhakrtsna) heaven, which is six
十四大劫故。謂風災起。壞第三禪。既遍凈天。壽六十四劫故。第六十四災。方是風災。壞第三禪也。故論云。由彼有情所修定因於上漸勝。故感身壽。其量漸長。由是所居亦漸久住。由此善釋施設足文遍凈天壽。六十四劫。
俱舍論頌疏論本第十二 大正藏第 41 冊 No. 1823 俱舍論頌疏論本
俱舍論頌疏論本第十三
造作名業。此品廣明。故名分別。釋此品頌。總作三門。一明業體性。二釋諸業名。三雜明諸業。就明業體性中。一正明業體。二諸門分別。三廣明表無表。就正明業體中。一明所造業。二明能造大種。就明所造業中。一明二三業。二明五種業。此下第一明二三業。牒前問起。論云。如前所說。有情世間。及器世間。各多差別。如是差別。由誰而生。頌曰。
世別由業生 思及思所作 思即是意業 所作謂身語
釋曰。初句總答。次句明二業。下兩句明三業。世別由業生者。世間差別。由業所生。非自在天及大梵王。為一因主。作先覺因。生諸世間。外道計天先起欲觀。欲受用境。名先覺因能生世間。此虛計也。業有善惡。果分凈穢。人中善業。惡所陵雜。以雜業故。感身不凈。感外資具。鬱金栴檀。甚可愛樂。諸天善業。惡不能雜。名為純業。
【現代漢語翻譯】 現代漢語譯本 十四大劫之後，會發生風災，摧毀第三禪天（Third Dhyana Heaven）。因為遍凈天（Subhakrtsna Heaven）的壽命是六十四大劫，所以第六十四次災難才是風災，摧毀第三禪天。因此，《俱舍論》中說：『由於彼處有情所修的禪定之因越來越殊勝，所以他們所感的壽命也越來越長。』因此，他們所居住的地方也越來越長久。因此，善於解釋《施設足論》的文句說，遍凈天的壽命是六十四大劫。
《俱舍論頌疏論本》第十二 大正藏第 41 冊 No. 1823 《俱舍論頌疏論本》
《俱舍論頌疏論本》第十三
造作稱為業（karma）。此品廣泛闡明業，所以稱為『分別』。解釋此品的頌文，總共有三個方面：一是闡明業的體性，二是解釋各種業的名稱，三是雜論各種業。在闡明業的體性中，一是正面闡明業的體，二是諸門分別，三是廣明表業和無表業。在正面闡明業的體中，一是闡明所造作的業，二是闡明能造作的大種。在闡明所造作的業中，一是闡明二業和三業，二是闡明五種業。下面首先闡明二業和三業。承接前面的提問，論中說：『如前所說，有情世間和器世間，各有多種差別。』這樣的差別，是由誰而產生的呢？頌文說：
『世別由業生，思及思所作，思即是意業，所作謂身語。』
解釋說：第一句是總的回答，第二句闡明二業，下面兩句闡明三業。『世間差別由業生』，意思是世間的差別，是由業所產生的，不是自在天（Isvara）和大梵天（Mahabrahma）作為唯一的因和主宰，作為先覺之因，產生諸世間。外道認為天首先生起慾念的觀察，想要受用境界，稱為先覺之因，能夠產生世間。這是虛妄的計度。業有善惡，果報分為清凈和污穢。人中的善業，被惡業所侵陵混雜。因為混雜的業，所以感受的身體是不清凈的，感受的外在資具，如鬱金（turmeric）、栴檀（sandalwood），非常可愛和令人喜悅。諸天的善業，沒有惡業能夠混雜，稱為純業。
【English Translation】 English version After fourteen great kalpas, a wind disaster will occur, destroying the Third Dhyana Heaven (Third Dhyana Heaven). Because the lifespan of the Subhakrtsna Heaven (Subhakrtsna Heaven) is sixty-four great kalpas, the sixty-fourth disaster is the wind disaster, destroying the Third Dhyana Heaven. Therefore, the Abhidharmakosa says: 'Because the causes of meditation cultivated by sentient beings there become increasingly superior, the lifespan they experience also becomes increasingly long.' Therefore, the places where they live also last longer and longer. Therefore, those who are good at explaining the sentences of the Treatise on the Establishment of Elements say that the lifespan of the Subhakrtsna Heaven is sixty-four kalpas.
Abhidharmakosabhasyam, Scroll 12 Taisho Tripitaka, Volume 41, No. 1823, Abhidharmakosabhasyam
Abhidharmakosabhasyam, Scroll 13
Actions are called karma (karma). This chapter extensively explains karma, so it is called 'Analysis'. Explaining the verses of this chapter, there are three aspects in general: first, to explain the nature of karma; second, to explain the names of various karmas; and third, to discuss various karmas in general. In explaining the nature of karma, first, to directly explain the substance of karma; second, to distinguish the various aspects; and third, to extensively explain the manifested and unmanifested karma. In directly explaining the substance of karma, first, to explain the karma that is created; and second, to explain the great elements that can create. In explaining the karma that is created, first, to explain the two and three karmas; and second, to explain the five types of karma. Below, we will first explain the two and three karmas. Continuing from the previous question, the treatise says: 'As mentioned before, sentient beings' realms and the realms of objects each have many differences.' Who causes these differences to arise?' The verse says:
'The world's distinctions arise from karma; thought and what is produced by thought; thought is mental karma; what is produced is bodily and verbal.'
Explanation: The first sentence is a general answer, the second sentence explains the two karmas, and the following two sentences explain the three karmas. 'The world's distinctions arise from karma' means that the distinctions of the world are produced by karma, not by Isvara (Isvara) and Mahabrahma (Mahabrahma) as the sole cause and master, as the cause of prior awareness, producing the various worlds. Externalists believe that the gods first give rise to the observation of desires, wanting to enjoy the realms, which is called the cause of prior awareness, capable of producing the world. This is a false calculation. Karma has good and bad, and the results are divided into pure and impure. The good karma in the human realm is invaded and mixed with bad karma. Because of the mixed karma, the body that is experienced is impure, and the external resources that are experienced, such as turmeric (turmeric) and sandalwood (sandalwood), are very lovely and pleasing. The good karma of the gods is not mixed with bad karma, and is called pure karma.
以業純善。所感內外。二事俱妙 問此所由業其體云何。答思及思所作者。此明二業。于契經中。說有二業。一者思業。二者思已業。思已業者。謂思所作。思即是意業所作。謂身語者。此明三業。即前二業。開為三種。思是意業。思所作者。是身語業。因思起故。名思所作。言意業者。約等起立。業即是思。與意相應。意等引起。名為意業。言身業者。約所依立。身謂色身。業依身起。名為身業。言語業者。約自性立。以語自性即是業故。又論云。然心所思。即是意業。思所作業。名為身語二業。是思所等起故(解云。思名等起。思與心等。能引起身語業也)。
從此第二。明五業。一明表無表。二明身語表。三證有無表。且初第一。表無表者。論云。且身語二業。自性云何。頌曰。
此身語二業 俱表無表性
釋曰。身語各有表無表故。身語二業俱表無表性。
從此第二。別明身語表。論先問云。且身語表其相云何。頌曰。
身表許別形 非行動為體 以諸有為法 有剎那盡故 應無無因故 生因應能滅 形亦非實有 應二根取故 無別極微故 語表許言聲
釋曰。前九句明身業。后一句明語業。初一句。論主述一切有宗。形為身表。次五句。論主破正量
【現代漢語翻譯】 現代漢語譯本：以業清凈純善，所感得的內外果報，這兩件事都非常美好。問：這是由什麼原因造成的？這個業的本體是什麼？答：是思以及思所作的行為。這裡說明了兩種業。在契經中，說到有二種業：一是思業，二是思已業。思已業，就是指思所作的行為。思就是意業，所作的行為是指身業和語業。這裡說明了三種業，也就是將前面的兩種業展開為三種。思是意業，思所作的是身業和語業，因為由思而產生，所以稱為思所作。說到意業，是從等起的角度來建立的，業就是思，與意相應，由意等而引起，所以名為意業。說到身業，是從所依的角度來建立的，身是指色身，業依身而起，所以名為身業。說到語業，是從自性的角度來建立的，因為語言的自性就是業。又有論說：心中所思，就是意業，思所作的行為，名為身業和語業，因為是由思所等起（解釋說：思名為等起，思與心等同，能夠引起身語業）。 從此第二部分，說明五種業。第一是說明表業和無表業，第二是說明身表業和語表業，第三是證明有無表業。首先看第一點，表業和無表業。論中說：身業和語業的自性是什麼？頌文說： 『此身語二業，俱表無表性。』 解釋說：身業和語業各有表業和無表業，所以身業和語業都具有表業和無表業的性質。 從此第二點，分別說明身表業和語表業。論中先問：身表業和語表業的相狀是什麼？頌文說： 『身表許別形，非行動為體，以諸有為法，有剎那盡故，應無無因故，生因應能滅，形亦非實有，應二根取故，無別極微故，語表許言聲。』 解釋說：前面九句說明身業，后一句說明語業。第一句，論主陳述一切有部的觀點，認為形是身表。接下來的五句，論主破斥正量部。
【English Translation】 English version: With karma being purely virtuous, the internal and external retributions felt are both wonderful. Question: What is the cause of this? What is the essence of this karma? Answer: It is thinking and the actions resulting from thinking. This clarifies two types of karma. In the sutras, it is said that there are two types of karma: one is thought-karma (思業), and the other is karma resulting from thought (思已業). Karma resulting from thought refers to actions resulting from thinking. Thinking is mental karma (意業), and the actions refer to bodily karma (身業) and verbal karma (語業). This clarifies three types of karma, which are the expansion of the previous two types into three. Thinking is mental karma, and what results from thinking is bodily and verbal karma, because it arises from thinking, it is called 'resulting from thought.' Speaking of mental karma, it is established from the perspective of origination; karma is thinking, corresponding with the mind, and arising from the mind, so it is called mental karma. Speaking of bodily karma, it is established from the perspective of reliance; the body refers to the physical body (色身), karma arises relying on the body, so it is called bodily karma. Speaking of verbal karma, it is established from the perspective of its nature, because the nature of speech is karma itself. Furthermore, the treatise says: What is thought in the mind is mental karma, and actions resulting from thinking are called bodily and verbal karma, because they originate from thinking (explanation: thinking is called origination, thinking is equal to the mind, and can cause bodily and verbal karma). From this second part, five types of karma are explained. First, manifest karma (表業) and unmanifest karma (無表業) are explained; second, bodily manifest karma (身表業) and verbal manifest karma (語表業) are explained; third, the existence of unmanifest karma is proven. First, let's look at the first point, manifest and unmanifest karma. The treatise says: What is the nature of bodily and verbal karma? The verse says: 'These bodily and verbal karmas both have manifest and unmanifest natures.' Explanation: Bodily and verbal karma each have manifest and unmanifest karma, so bodily and verbal karma both have the nature of manifest and unmanifest karma. From this second point, bodily and verbal manifest karma are explained separately. The treatise first asks: What are the characteristics of bodily and verbal manifest karma? The verse says: 'Bodily manifest karma is admitted to be distinct forms, not actions as its substance, because all conditioned dharmas are exhausted in an instant, there should be no cause, the cause of arising should be able to destroy, forms are also not truly existent, should be taken by two senses, there are no separate ultimate particles, verbal manifest karma is admitted to be speech sounds.' Explanation: The first nine lines explain bodily karma, and the last line explains verbal karma. The first line, the author states the view of the Sarvastivada school (一切有部), which considers form to be bodily manifest karma. The following five lines, the author refutes the Sautrantika school (正量部).
部動名身業。次三句。論主卻破一切有宗實有形色。身表許別形者。一切有宗。許身表業。形色為體。由思力故。別起如是如是身形。名身表業。形謂形色。猶如合掌殺縛等形。形即是表。表善惡故。表即是業。有造作故。此之形色依身起故。名身表業 非行動為體者。正量部說。動名身表。為破此故。說非行動。正量部計。有為法中。心心所法。及音聲光明等。許剎那滅。定無行動。身表業色。許有動故。非剎那滅。如禮佛等身動轉時。事若未終。此之動色無剎那滅。此身動時。表善惡故。故身表業。行動為體 以諸有為法有剎那盡故者。立理正破。以諸有為有剎那故。定無行動。何以得知皆有剎那。以有盡故。既後有盡。知前有滅。故知有為法。皆剎那滅。故頌盡故二字。釋上有剎那故也。頌中故字。兩度言之。有剎那故。盡故。此應立量。身表業色。是有法。定無行動。是宗法。因云。有剎那故。同喻云。如心所等。並曰。心等有剎那。心等無行動。身表有剎那。身表無行動。故論云。若此處生。即此處滅。無容從此轉至余方故。不可言動名身表業。彼宗救云。我許身表無剎那滅。故有行動。即顯論主剎那為因有不成過。為破此救。應立量云。身表業色定有剎那。以有盡故。如心所等。並曰。心所後有盡。心所
有剎那。身表後有盡。身表有剎那。故以盡故二字。成立有為皆有剎那。其理極成也。故論云。諸有為法。皆有剎那。其理極成。后必盡故。謂有為法。滅不待因。所以者何。待因謂果。滅無非果。故不待因(解云。果法待因。滅是無法。無法非果。故不待因。應立量云。滅不待因。以是無故。猶如兔角。既有為法。滅不待因。明知有為。皆剎那滅也)。應無無因故者。破彼轉救。彼許法滅待因而滅。故論云。豈不世間現見薪等。由與火合故。致滅無。定無餘量過現量者。故非法滅皆不待因(薪待火滅。即是待因。薪等現見現量證也)。為破此救。故言應無無因故。汝許薪等若待因滅。應一切滅無不待因。如生待因無無因者。並曰。生法待因生。無有無因生。滅法待因滅。無有無因滅。現見覺焰等。不待因而滅。明知薪等滅。亦不待因滅。應立量云。又薪等滅。定不待因。有為攝故。如覺焰等。覺焰是有為。不待因而滅。薪等是有為。亦不待因滅。心心所法。總名為覺。能覺境故。焰是燈焰。生因應能滅者。更以理逐之。又若薪等。火合為因。有熟變生。下中上別。下熟初黃。中熟次黑。上熟最黑。然中熟生。下熟即滅。若上熟生。中熟亦滅。應生中上熟因體即是滅下中熟因。生滅相違。豈容生因即能為滅。故以此理
【現代漢語翻譯】 現代漢語譯本 有剎那（Kshana，極短的時間）。身表（身體的表達）後有盡。身表有剎那。所以用『盡』這個字，成立有為法（Saṃskṛta-dharma，由因緣和合而成的法）都有剎那生滅的道理，這個道理非常明顯。所以論中說：『一切有為法，都有剎那生滅，這個道理非常明顯，因為最終都會消亡。』意思是說，有為法的滅不需要等待其他因緣。為什麼呢？因為等待因緣產生的是果，而滅不是果。所以不需要等待因緣。（解釋說：果法需要等待因緣，而滅是無法，無法不是果，所以不需要等待因緣。應該這樣立論：滅不需要等待因緣，因為它是不存在的，就像兔角一樣。既然有為法的滅不需要等待因緣，那就說明有為法都是剎那生滅的）。 『應無無因故』這句話，是爲了駁斥對方的辯解。對方認為法的滅需要等待因緣才能滅。所以論中說：『難道不是世間上看到柴火等，因為和火接觸才會熄滅嗎？』一定沒有超出量（Pramana，認識事物的方式）的現量（Pratyakṣa，通過感官直接獲得的認知）和過現量（過去和現在的認知）。所以不是所有法的滅都不需要等待因緣（柴火等待火而熄滅，就是等待因緣，柴火等是現量所證實的）。爲了駁斥這種辯解，所以說『應無無因故』。你認為柴火等需要等待因緣才能熄滅，那麼應該一切的滅都需要等待因緣，就像生需要等待因緣一樣，沒有不需要因緣的生。並且說：生法需要等待因緣才能生，沒有不需要因緣的生；滅法需要等待因緣才能滅，沒有不需要因緣的滅。但是現在看到火焰等，不需要等待因緣就熄滅了，說明柴火等的熄滅，也不需要等待因緣。 應該這樣立論：柴火等的熄滅，一定不需要等待因緣，因為它們是有為法，就像火焰等一樣。火焰是有為法，不需要等待因緣而熄滅；柴火等是有為法，也不需要等待因緣而熄滅。心和心所法（Citta-caitta，心理活動及其附屬現象）總稱為覺，因為它們能夠覺察境界。『生因應能滅者』，進一步用道理來追究。如果柴火等，和火接觸是因，有熟變產生，有下、中、上三種區別。下熟是剛開始變黃，中熟是接著變黑，上熟是最黑。如果中熟產生，下熟就滅了；如果上熟產生，中熟也滅了。那麼產生中熟和上熟的因，就是滅下熟和中熟的因。生滅是相反的，怎麼能容許生因就是滅因呢？所以用這個道理...
【English Translation】 English version There is Kshana (剎那, an extremely short period of time). The physical expression (身表) has an end. The physical expression has Kshana. Therefore, the word 'end' is used to establish that all conditioned dharmas (Saṃskṛta-dharma, 有為法, phenomena arising from causes and conditions) have the principle of arising and ceasing in an instant, which is very obvious. Therefore, the treatise says: 'All conditioned dharmas have arising and ceasing in an instant, which is very obvious, because they will eventually perish.' This means that the cessation of conditioned dharmas does not need to wait for other causes and conditions. Why? Because what arises from waiting for causes and conditions is a result, and cessation is not a result. Therefore, it does not need to wait for causes and conditions. (Explanation: Resultant dharmas need to wait for causes and conditions, but cessation is a non-existent dharma, and a non-existent dharma is not a result, so it does not need to wait for causes and conditions. It should be argued like this: Cessation does not need to wait for causes and conditions, because it is non-existent, like a rabbit's horn. Since the cessation of conditioned dharmas does not need to wait for causes and conditions, it shows that conditioned dharmas all cease in an instant.) The phrase 'should not be without a cause' is to refute the opponent's argument. The opponent believes that the cessation of dharmas needs to wait for causes and conditions to cease. Therefore, the treatise says: 'Don't we see in the world that firewood, etc., are extinguished because they come into contact with fire?' There is definitely nothing beyond the Pramana (量, means of knowledge) of direct perception (Pratyakṣa, 現量, knowledge obtained directly through the senses) and past and present perception (過現量). Therefore, not all cessation of dharmas does not need to wait for causes and conditions (firewood waiting for fire to be extinguished is waiting for causes and conditions; firewood, etc., are proven by direct perception). To refute this argument, it is said 'should not be without a cause.' You believe that firewood, etc., needs to wait for causes and conditions to be extinguished, then all cessation should need to wait for causes and conditions, just like arising needs to wait for causes and conditions; there is no arising without causes and conditions. And it is said: Arising dharmas need to wait for causes and conditions to arise; there is no arising without causes and conditions. Cessation dharmas need to wait for causes and conditions to cease; there is no cessation without causes and conditions. But now we see flames, etc., extinguished without waiting for causes and conditions, indicating that the extinguishing of firewood, etc., also does not need to wait for causes and conditions. It should be argued like this: The extinguishing of firewood, etc., definitely does not need to wait for causes and conditions, because they are conditioned dharmas, like flames, etc. Flames are conditioned dharmas and are extinguished without waiting for causes and conditions; firewood, etc., are conditioned dharmas and also do not need to wait for causes and conditions to be extinguished. Mind and mental factors (Citta-caitta, 心心所法, mental activities and their associated phenomena) are collectively called awareness, because they can perceive objects. 'The cause of arising should be able to extinguish,' further pursuing with reason. If firewood, etc., coming into contact with fire is the cause, there is ripening and change, with three distinctions: lower, middle, and upper. Lower ripening is the initial yellowing, middle ripening is the subsequent blackening, and upper ripening is the darkest. If middle ripening arises, lower ripening ceases; if upper ripening arises, middle ripening also ceases. Then the cause of arising middle and upper ripening is the cause of extinguishing lower and middle ripening. Arising and ceasing are contradictory, how can the cause of arising be the cause of extinguishing? Therefore, using this reasoning...
。顯彼成非。論云。故無有因令諸法滅。法自然滅。是壞性故。自然滅故。才生即滅。由才生即滅故。剎那滅義成。有剎那故。定無行動 身表是形理得成立 形亦非實有者。是經部宗。標破有宗實有形色。故論云。然經部師。形非實有。謂顯色聚。一面多生。假立長色。待此長色。于余色聚一面少中。假立短色 於四方面。並多生中。假立方色。於一切處。遍滿生中假立圓色。所餘形色。如應當知(所餘形色。謂高下等。皆假立也)。如見火㷮於一方面。無間速運。便謂為長。見彼周旋。謂為圓色。故形無實別類色體。應二根取故者。是經部師正立理破。汝薩婆多。若謂實有別類形色。則應一色二根取過。如長等色。一眼根見。二身根觸。以身觸時知長短故。由此應成二根取過。十二處中。理無色處二根所取。故知形色。本無實體。論云。然如依觸取長等相。如是依顯能取于形(解云。此文是經部立正義。言依觸者。以形是假。身根觸時。意識于中。依身根觸。取假長等。故言依觸。即是意識。依身根觸。取長等也)。無別極微故者。說形假所由。謂離顯色外。無別極微名為長等。但由顯色。如是安布。差別相中。假立長等(方圓等相。名差別也)。然經部宗。形為身表。但假非實。形雖是表。而非是業。言身業者
。以思為體。謂能種種運動身思。依身門行。故名身業。身之業故。故名身業。言語業者。亦思為體。謂發語思。依語門行。故名語業。語之業故。故名語業。言意業者。謂審慮思。及決定思。為意業體。故此三業。皆思為體。隨門異故。立差別名。依意門行。名為意業。依身門行。名為身業。依語門行。名為語業。總有四思。一審慮思。二決定思。三動身思。四發證思。前二意業。第三身業。第四語業。以經部宗身語二表。色性鈍故。唯無記性。不同有宗身語二業。以色為體。身業形色。語業音聲。俱色攝也。故論云。謂前加行。起思惟思。我當應為如是如是。所應作事。名為思業。既思惟已。起作事思。謂隨所思作所作事。能發身語。名思已業(解云。經部釋經二業也。欲明二業。皆思為體。思惟者。謂審慮思。決定思是也)。語表許言聲者。此明語業。謂即言聲為語表業。此身語業。皆有無表。如前界品已分別竟。
從此第三。證有無表。如前界品。以經部宗不許無表是實有故。彼說無表。但是思種。謂審決動發。四現行思。於色心上。熏成種子。此思種上。防非止過。假立無表。但不作惡。即名無表。更無實體。故論云。經部亦說。此非實有。由先誓限。唯不作故。彼亦依過去大種施設。然過去大種。
{ "translations": [ "現代漢語譯本：以思作為體性。所謂的種種運動身體的思，是依身門而行動的，所以叫做身業。是身體的業，所以叫做身業。語言業，也是以思作為體性。所謂的發語言的思，是依語門而行動的，所以叫做語業。是語言的業，所以叫做語業。意業，指的是審慮的思，以及決定的思，作為意業的體性。因此這三種業，都是以思作為體性，隨著所依之門的不同，而建立不同的名稱。依意門而行動，叫做意業。依身門而行動，叫做身業。依語門而行動，叫做語業。總共有四種思：一是審慮思，二是決定思，三是動身思，四是發語思。前兩種是意業，第三種是身業，第四種是語業。因為經部宗認為身語二表，色性遲鈍，所以只有無記性，不同於有宗認為身語二業，以色為體，身業是形色，語業是音聲，都屬於色法。所以論中說：『所謂的先前加行，生起思惟的思，我應當做這樣這樣的事情，所應當做的事情，叫做思業。』既然思惟完畢，生起做事情的思，所謂的隨著所思惟的去做所做的事情，能夠引發身語，叫做思已業（解釋說，經部解釋經中的兩種業，想要說明兩種業，都是以思作為體性。思惟，指的是審慮思，決定思）。語表允許言語的聲音，這說明的是語業，指的是言語的聲音作為語表業。這身語業，都有無表，如前面的界品已經分別完畢。", "從此第三點，證明有無表。如前面的界品所說。因為經部宗不承認無表是真實存在的，他們說無表，只不過是思的種子。指的是審慮、決斷、行動、發語這四種現行思，在色心上，熏成種子。在這思的種子上，防止錯誤，停止過失，假立為無表。只是不做惡事，就叫做無表，更沒有實體。所以論中說：『經部也說，這並非真實存在，由於先前的誓言限制，只是不做而已。』他們也依據過去的大種來施設。然而過去的大種。" ], "english_translations": [ "English version: 'Taking thought as its substance. What is called the thought that moves the body in various ways acts through the body-door, hence it is called body-karma. Because it is the karma of the body, it is called body-karma. Speech-karma also takes thought as its substance. The thought that produces speech acts through the speech-door, hence it is called speech-karma. Because it is the karma of speech, it is called speech-karma. Mental-karma refers to deliberative thought and decisive thought, which are the substance of mental-karma. Thus, these three karmas all take thought as their substance, and different names are established according to the different doors they rely on. Acting through the mind-door is called mental-karma. Acting through the body-door is called body-karma. Acting through the speech-door is called speech-karma. There are four kinds of thought in total: first, deliberative thought; second, decisive thought; third, body-moving thought; fourth, speech-producing thought. The first two are mental-karma, the third is body-karma, and the fourth is speech-karma. Because the Sautrāntika school considers the body and speech expressions to be dull in nature, they are only of indeterminate nature, unlike the Sarvāstivāda school, which considers body and speech karmas to have form as their substance, with body-karma being shape and speech-karma being sound, both included in form. Therefore, the treatise says: \'What is called the prior effort, the arising of thought thinking, \'I should do such and such a thing,\' the thing that should be done, is called thought-karma.\' Having thought, the arising of the thought to do the thing, that is, following what was thought to do what is to be done, which can initiate body and speech, is called karma after thought\' (Explanation: The Sautrāntika explains the two karmas in the sutras, wanting to clarify that both karmas take thought as their substance. Thinking refers to deliberative thought and decisive thought). Speech expression allows for the sound of speech, which clarifies speech-karma, referring to the sound of speech as the speech expression karma. These body and speech karmas all have non-manifestation, as has already been distinguished in the previous chapter on realms.'", "From this third point, it is proven that non-manifestation exists, as mentioned in the previous chapter on realms. Because the Sautrāntika school does not accept that non-manifestation is truly existent, they say that non-manifestation is merely a seed of thought, referring to the four manifest thoughts of deliberation, decision, action, and speech, which, on the mind and form, create seeds. On these seeds of thought, preventing errors and stopping faults, non-manifestation is falsely established. Simply not doing evil is called non-manifestation, and there is no further substance. Therefore, the treatise says: 'The Sautrāntikas also say that this is not truly existent, because of the prior vow's restriction, it is merely not doing.' They also establish it based on past great elements. However, the past great elements." ] }
體非有故。又諸無表無色相故(解云。一由不作。即名無表。二無表。依過去大種。大種尚非有。無表豈得有。三又無色相。由此三因。故無表無實也)。故此已下。薩婆多宗。以八義證無表實有。頌曰。
說三無漏色 增非作等故
釋曰。此頌有八證。一說三色證。二說無漏色證。三說福增長證。四說非作成業證。五法處色證。六八道支證。七別解脫戒證。八戒為堤塘證。
說三無漏色者。此舉二證。一說三色證。二說無漏色證 增非作等故者。增謂第三福增長證。非作是第四非作成業證。餘四證等字收 第一說三色證者。以契經說色有三種。此三為處。攝一切色。一者有色有見有對(色處是也)。二者有色無見有對(眼等五根。聲香味觸)。三者有色無見無對(無表色也)。此經既說有無見無對色。明知實有無表也 第二無漏色證者。如契經說。無漏法雲何。謂於過去未來現在諸所有色。不起愛恚。乃至識亦然。是名無漏法 此經既言有無漏色。明知無表。體必實有。除無表外。更無有色名無漏也 第三福增長證者。如契經言。諸有凈信。若善男子。或善女人。成就有依七福業事。若行若住。若寐若覺。恒時相續。福業續起。無依亦爾。此經既言福業增長。福業增長。即是無表。謂彼施主。行
【現代漢語翻譯】 體性並非實有，因為無表業既非實在之物，也沒有色相。（解釋說：一是因為它不是實際的造作，所以稱為『無表』；二是無表業依賴於過去的大種（Mahabhuta），而大種尚且不是實有，無表業又怎麼可能是實有呢？三是它沒有色相。基於這三個原因，所以說無表業不是實有的。）因此，以下是薩婆多部（Sarvastivada）用八個理由來證明無表業是真實存在的。頌文說： 『說三無漏色，增非作等故。』 解釋：這個頌文包含八個證據。一是說三種色（Rupa）的證據；二是說無漏色（Anasrava-rupa）的證據；三是說福德增長的證據；四是說非作成業的證據；五是法處色（Dharmayatana-rupa）的證據；六是八聖道支（Aryastangika-marga）的證據；七是別解脫戒（Pratimoksha-sila）的證據；八是戒律作為堤塘的證據。 『說三無漏色者』，這裡提出了兩個證據。一是說三種色的證據；二是說無漏色的證據。『增非作等故者』，『增』指的是第三個福德增長的證據，『非作』指的是第四個非作成業的證據，其餘四個證據包含在『等』字中。 第一個說三種色的證據是：根據契經（Sutra）所說，色有三種，這三種色包含了一切的色。一是『有色有見有對』（指色處（Rupayatana））；二是『有色無見有對』（指眼等五根（Panca-indriya），以及聲香味觸）；三是『有色無見無對』（指無表色）。這部經既然說了有『無見無對』的色，就表明確實存在無表業。 第二個無漏色的證據是：如契經所說：『什麼是無漏法？』指的是對於過去、未來、現在的所有色，不起愛和嗔，乃至識（Vijnana）也是如此，這叫做無漏法。這部經既然說了有無漏色，就表明無表業的體性必定是真實存在的。除了無表業之外，沒有其他的色可以被稱為無漏色。 第三個福德增長的證據是：如契經所說：『如果具有清凈信仰的善男子或善女人，成就了七種福業之事，那麼無論行住坐臥，福業都會恒時相續增長。』沒有依靠的情況也是如此。這部經既然說了福業增長，而福業增長就是指無表業。也就是說，那些佈施者，在行走
【English Translation】 The substance is not real, because Avijñapti-karma (unmanifested karma) is neither a real thing nor does it have form. (Explanation: Firstly, it is called 'Avijñapti' because it is not an actual action; secondly, Avijñapti-karma relies on the past Mahabhutas (great elements), and since Mahabhutas are not real, how can Avijñapti-karma be real? Thirdly, it has no form. Based on these three reasons, it is said that Avijñapti-karma is not real.) Therefore, what follows is the Sarvastivada school using eight reasons to prove that Avijñapti-karma is real. The verse says: 'Explaining the three Anāsrava-rupa (untainted forms), the increase is due to non-action, etc.' Explanation: This verse contains eight proofs. First, the proof of explaining the three Rupa (forms); second, the proof of explaining Anāsrava-rupa (untainted forms); third, the proof of the increase of merit; fourth, the proof of non-action karma; fifth, the proof of Dharmayatana-rupa (forms of the Dharmadhatu); sixth, the proof of the eight Aryastangika-marga (Noble Eightfold Path); seventh, the proof of Pratimoksha-sila (individual liberation precepts); eighth, the proof of precepts as embankments. 'Explaining the three Anāsrava-rupa', here presents two proofs. First, the proof of explaining the three forms; second, the proof of explaining untainted forms. 'The increase is due to non-action, etc.', 'increase' refers to the third proof of the increase of merit, 'non-action' refers to the fourth proof of non-action karma, and the remaining four proofs are included in 'etc.' The first proof of explaining the three forms is: According to the Sutra, there are three types of forms, and these three types of forms include all forms. First, 'Rupa with form, visible, and with resistance' (referring to Rupayatana (form-sphere)); second, 'Rupa with form, invisible, and with resistance' (referring to the five Panca-indriya (sense organs) such as eyes, etc., as well as sound, smell, taste, and touch); third, 'Rupa with form, invisible, and without resistance' (referring to Avijñapti-rupa). Since this Sutra says that there are 'invisible and without resistance' forms, it shows that Avijñapti-karma does exist. The second proof of untainted forms is: As the Sutra says: 'What is Anāsrava-dharma (untainted dharma)?' It refers to not arising love and hatred towards all forms in the past, future, and present, and so is Vijnana (consciousness), this is called Anāsrava-dharma. Since this Sutra says that there are untainted forms, it shows that the nature of Avijñapti-karma must be real. Apart from Avijñapti-karma, there is no other form that can be called untainted form. The third proof of the increase of merit is: As the Sutra says: 'If a virtuous man or virtuous woman with pure faith accomplishes the seven meritorious deeds, then whether walking, standing, sitting, or lying down, the meritorious deeds will constantly increase continuously.' The situation without reliance is also the same. Since this Sutra says that meritorious deeds increase, and the increase of meritorious deeds refers to Avijñapti-karma. That is to say, those who give alms, while walking
施已后。或起噁心及無記心。或無心時。若無無表。依何法說福業增長。故知無表。實有體也。七有依福者。一施羈旅客。二施路行人。三施有病人。四施看病人。五施園林。六施常乞食。七隨時施。如是七種。善故名福。作故名業。業依此七。故名為事。無依福者。無物佈施。但起深心。隨喜恭敬。亦生勝福也 第四非作成業證者。又自非作。遣他殺等。若無無表。不應成業道。所以然者。謂發語處分。遣他殺等。此發語表。非業道攝。謂使未作殺等事故。若彼使者。行殺等竟。此前語表。更無異性。如何能教者。成殺等業道。明知別有殺等無表。來入身中。故能教人得成業道。故此業道。即無表攝。第五法處色證者。又契經說。苾芻當知。法謂外處。是十一處。所不攝法。無見無對。此經於法處中。不言無色。故知法處中。實有無表色。若無無表色。此經闕減。便成無用。謂經闕減無色言故。既不言無色。明知實有無表。第六八道支證者。若無無表。應無八道支。以八道支中。正語。正業。正命。此三是無表。故論云。以在定時無語等故(解云。在定不可語。無正語也。身不運動行禮佛等無正業也。不乞食等無正命也。既于定中。說正語等三。以在定中。有正語等。三無表色。出定之後。能起三正。不起三邪。故
【現代漢語翻譯】 現代漢語譯本： 佈施之後，有時會生起噁心或無記心，或者無心的時候，如果沒有無表色，依據什麼法說福業增長呢？所以可知無表色，確實是有實體的。七種有依靠的福業是：一是佈施給寄居的旅客，二是佈施給路上的行人，三是佈施給有病人，四是佈施給看護病人的人，五是佈施園林，六是佈施常年乞討的人，七是隨時佈施。像這七種，因為是善行所以稱為福，因為是造作所以稱為業，業依靠這七種，所以稱為事。沒有依靠的福業是：沒有財物佈施，但生起深切的隨喜恭敬之心，也能產生殊勝的福報。
第四個證明非作成業的例子：又是自己沒有親自去做，派遣他人去殺人等。如果沒有無表色，不應該構成業道。為什麼這樣說呢？因為發出語言處分，派遣他人去殺人等，這發出的語言表達，不屬於業道所攝。意思是說，在使者還沒有進行殺人等事情的時候，如果那個使者，已經完成了殺人等行為，那麼之前的語言表達，就沒有什麼不同的性質了，如何能使教唆者，構成殺人等業道呢？明明知道另外有殺人等的無表色，進入到身體中，所以能夠使教人者得以構成業道。所以這個業道，就是無表色所攝。
第五個法處色證明的例子：又有契經上說：『比丘們應當知道，法是指外處，是不被十一個處所包含的法，是無見無對的。』這部經在法處中，沒有說沒有顏色，所以可知法處中，確實有無表色。如果沒有無表色，這部經就有所欠缺，便成為無用。意思是說，經文欠缺了沒有顏色的說法。既然沒有說沒有顏色，明明知道確實有無表色。
第六個八道支證明的例子：如果沒有無表色，就不應該有八道支。因為八道支中，正語、正業、正命，這三者是無表色。所以論中說：『因為在禪定時沒有語言等。』（解釋說：在禪定中不能說話，就沒有正語了；身體不運動行禮佛等，就沒有正業了；不乞食等，就沒有正命了。既然在禪定中，說正語等三者，是因為在禪定中，有正語等三種無表色，出定之後，能夠生起三種正行，不生起三種邪行，所以……） English version: After giving alms, sometimes evil thoughts or neutral thoughts arise, or when there is no thought, if there is no avijñapti-rūpa (unmanifested form), according to what dharma is it said that the merit of karma increases? Therefore, it can be known that avijñapti-rūpa (unmanifested form) truly has a substance. The seven kinds of meritorious deeds that have a basis are: first, giving to lodging travelers; second, giving to travelers on the road; third, giving to the sick; fourth, giving to those who care for the sick; fifth, giving gardens and forests; sixth, giving to those who constantly beg for food; and seventh, giving alms at any time. These seven kinds are called merit because they are good deeds, and they are called karma because they are actions. Karma relies on these seven, so it is called events. Meritorious deeds without reliance are: without material alms, but with deep joy and respect, one can also generate supreme merit.
The fourth example of proving non-creative karma: Furthermore, one does not personally commit the act, but sends others to kill, etc. If there were no avijñapti-rūpa (unmanifested form), it should not constitute a karmic path. Why is this so? Because issuing verbal instructions, sending others to kill, etc., this verbal expression is not included in the karmic path. It means that when the messenger has not yet committed the act of killing, etc., if that messenger has already completed the act of killing, etc., then the previous verbal expression has no different nature. How can the instigator constitute the karmic path of killing, etc.? It is clearly known that there is another avijñapti-rūpa (unmanifested form) of killing, etc., that enters the body, so that the one who instructs can constitute the karmic path. Therefore, this karmic path is included in avijñapti-rūpa (unmanifested form).
The fifth example of proving dharma-sphere form: Furthermore, the sutra says: 'Bhikkhus should know that dharma refers to the external sphere, which is the dharma not included in the eleven spheres, which is invisible and without opposition.' This sutra does not say that there is no form in the dharma-sphere, so it can be known that there is indeed avijñapti-rūpa (unmanifested form) in the dharma-sphere. If there were no avijñapti-rūpa (unmanifested form), this sutra would be incomplete and useless. It means that the sutra lacks the statement of no form. Since it does not say no form, it is clear that there is indeed avijñapti-rūpa (unmanifested form).
The sixth example of proving the eightfold path: If there were no avijñapti-rūpa (unmanifested form), there should be no eightfold path. Because in the eightfold path, right speech, right action, and right livelihood are these three are avijñapti-rūpa (unmanifested form). Therefore, the treatise says: 'Because there is no speech, etc., in samadhi.' (Explanation: In samadhi, one cannot speak, so there is no right speech; the body does not move to perform prostrations, etc., so there is no right action; not begging for food, etc., so there is no right livelihood. Since in samadhi, the three of right speech, etc., are mentioned, it is because in samadhi, there are three kinds of avijñapti-rūpa (unmanifested form) such as right speech, etc. After emerging from samadhi, one can generate three kinds of right actions, and not generate three kinds of wrong actions, so...)
【English Translation】 After giving alms, sometimes evil thoughts or neutral thoughts arise, or when there is no thought, if there is no avijñapti-rūpa (unmanifested form), according to what dharma is it said that the merit of karma increases? Therefore, it can be known that avijñapti-rūpa (unmanifested form) truly has a substance. The seven kinds of meritorious deeds that have a basis are: first, giving to lodging travelers; second, giving to travelers on the road; third, giving to the sick; fourth, giving to those who care for the sick; fifth, giving gardens and forests; sixth, giving to those who constantly beg for food; and seventh, giving alms at any time. These seven kinds are called merit because they are good deeds, and they are called karma because they are actions. Karma relies on these seven, so it is called events. Meritorious deeds without reliance are: without material alms, but with deep joy and respect, one can also generate supreme merit. The fourth example of proving non-creative karma: Furthermore, one does not personally commit the act, but sends others to kill, etc. If there were no avijñapti-rūpa (unmanifested form), it should not constitute a karmic path. Why is this so? Because issuing verbal instructions, sending others to kill, etc., this verbal expression is not included in the karmic path. It means that when the messenger has not yet committed the act of killing, etc., if that messenger has already completed the act of killing, etc., then the previous verbal expression has no different nature. How can the instigator constitute the karmic path of killing, etc.? It is clearly known that there is another avijñapti-rūpa (unmanifested form) of killing, etc., that enters the body, so that the one who instructs can constitute the karmic path. Therefore, this karmic path is included in avijñapti-rūpa (unmanifested form). The fifth example of proving dharma-sphere form: Furthermore, the sutra says: 'Bhikkhus should know that dharma refers to the external sphere, which is the dharma not included in the eleven spheres, which is invisible and without opposition.' This sutra does not say that there is no form in the dharma-sphere, so it can be known that there is indeed avijñapti-rūpa (unmanifested form) in the dharma-sphere. If there were no avijñapti-rūpa (unmanifested form), this sutra would be incomplete and useless. It means that the sutra lacks the statement of no form. Since it does not say no form, it is clear that there is indeed avijñapti-rūpa (unmanifested form). The sixth example of proving the eightfold path: If there were no avijñapti-rūpa (unmanifested form), there should be no eightfold path. Because in the eightfold path, right speech, right action, and right livelihood are these three are avijñapti-rūpa (unmanifested form). Therefore, the treatise says: 'Because there is no speech, etc., in samadhi.' (Explanation: In samadhi, one cannot speak, so there is no right speech; the body does not move to perform prostrations, etc., so there is no right action; not begging for food, etc., so there is no right livelihood. Since in samadhi, the three of right speech, etc., are mentioned, it is because in samadhi, there are three kinds of avijñapti-rūpa (unmanifested form) such as right speech, etc. After emerging from samadhi, one can generate three kinds of right actions, and not generate three kinds of wrong actions, so...)
于定中。說正語等。此于因上。立果名故。因即無表色。果即正語等也)第七別解脫戒證者。若無無表。則亦應無別解脫戒。以受戒后雖起異緣惡無記心。而名苾芻。明知別有無表戒色。名別解脫戒。惡無記中。相續而轉。名苾芻等。第八戒為堤塘證者。又契經說。離殺等戒。名為堤塘戒。能長時相續。堰遏犯戒過故。此經既說戒為堤塘。明知別有無表戒色。薩婆多宗。引上八證。證無表實 從此經部。會通前說。且三色者。是定境色。非無表色。瑜伽(此云相應。謂心境相應也)師說。修靜慮時。定力所生。定境界色。非眼根見。故名無見。不障處所。故名無對。第二無漏色。亦定境色。依無漏定。所生色者。名無漏色。第三福增長者。但是佈施。現行善思。所熏成種。假立無表。名福增長。故論云。而前緣施。思所熏習。微細相續。漸漸轉變。差別而生。由此當來。能感多果。故密意說。恒時相續。福業漸增。福業續起(解云。一熏習。二微細。三相續。四轉變。五差別。此五並是種子異名) 第四非作成業證者。亦思種為體。第五法處所攝色者。是前定境界色也。第六八聖道支者。論云。雖無無表。而在道時。獲得如斯。意樂依止。故出觀后。由前勢力。能起三正。不起三邪。以于因中立果名故。可具安立八聖
【現代漢語翻譯】 現代漢語譯本 于定中（禪定之中）。說正語等（如實語等）。此于因上，立果名故（這是在因地上，安立果的名稱）。因即無表色（作為因的是無表色），果即正語等也（作為果的就是如實語等）。 第七，別解脫戒證者（關於別解脫戒的證明）：若無無表（如果沒有無表色），則亦應無別解脫戒（那麼也就不應該有別解脫戒）。以受戒后雖起異緣惡無記心（因為受戒之後，即使生起不同的因緣和惡無記心），而名苾芻（仍然被稱為比丘）。明知別有無表戒色（明顯可知另有無表戒色），名別解脫戒（名為別解脫戒）。惡無記中，相續而轉（在惡無記心中，相續不斷地轉變），名苾芻等（才被稱為比丘等）。 第八，戒為堤塘證者（關於戒律如同堤壩的證明）：又契經說（而且契經中說），離殺等戒（遠離殺生等戒），名為堤塘戒（被稱為堤壩）。能長時相續（能夠長時間地相續），堰遏犯戒過故（阻擋和抑制違犯戒律的過失）。此經既說戒為堤塘（這部經既然說戒律如同堤壩），明知別有無表戒色（明顯可知另有無表戒色）。薩婆多宗（一切有部），引上八證（引用以上八種證明），證無表實（證明無表色是真實存在的）。 從此經部（從經部的角度來看），會通前說（解釋和融會貫通之前的說法）。且三色者（所謂的三種色），是定境色（是禪定境界中的色），非無表色（不是無表色）。瑜伽（此云相應。謂心境相應也）（瑜伽，意思是相應，指心與境相應）師說（瑜伽師說），修靜慮時（修習靜慮時），定力所生（由禪定之力所生），定境界色（禪定境界中的色），非眼根見（不是眼睛能看到的），故名無見（所以稱為無見），不障處所（不阻礙處所），故名無對（所以稱為無對）。 第二，無漏色（第二種，無漏色），亦定境色（也是禪定境界中的色）。依無漏定（依靠無漏禪定），所生色者（所產生的色），名無漏色（稱為無漏色）。 第三，福增長者（第三種，福增長），但是佈施（只是佈施），現行善思（當下生起的善思），所熏成種（所熏習而成的種子），假立無表（假立為無表色），名福增長（名為福增長）。故論云（所以論中說），而前緣施（之前緣于佈施），思所熏習（善思所熏習），微細相續（微細地相續），漸漸轉變（漸漸地轉變），差別而生（差別地產生）。由此當來（由此在未來），能感多果（能夠感得多果報）。故密意說（所以密意地說），恒時相續（恒常相續），福業漸增（福業逐漸增長），福業續起（福業持續生起）。(解云。一熏習。二微細。三相續。四轉變。五差別。此五並是種子異名)（解釋說：一熏習，二微細，三相續，四轉變，五差別。這五個都是種子的不同名稱）。 第四，非作成業證者（關於非作成業的證明）：亦思種為體（也是以善思的種子為體）。 第五，法處所攝色者（第五種，法處所攝的色）：是前定境界色也（是之前的禪定境界中的色）。 第六，八聖道支者（第六種，八聖道支）：論云（論中說），雖無無表（雖然沒有無表色），而在道時（但在修道時），獲得如斯（獲得如此的），意樂依止（意樂的依止）。故出觀后（所以出觀之後），由前勢力（由於之前的力量），能起三正（能夠生起三種正），不起三邪（不生起三種邪）。以于因中立果名故（因為在因中安立果的名稱），可具安立八聖（可以完整地安立八聖道支）。
【English Translation】 English version Regarding being in Samadhi (Dhyana) (state of meditative concentration). Speaking of right speech, etc. This is establishing the name of the result on the cause. The cause is the unmanifested form (Avijñapti-rūpa), and the result is right speech, etc. Seventh, regarding the proof of Prātimokṣa vows (vows of individual liberation): If there were no unmanifested form, then there should also be no Prātimokṣa vows. Because after taking the vows, even if different conditions and evil non-specified (morally neutral) minds arise, one is still called a Bhikṣu (monk). It is clear that there is another unmanifested form of the vows, called Prātimokṣa vows. In evil non-specified states, it continues to transform, and one is called a Bhikṣu, etc. Eighth, regarding the proof that precepts are like embankments: Moreover, the Sutras say that the precepts of abstaining from killing, etc., are called embankment precepts. They can continue for a long time, preventing and suppressing the faults of violating the precepts. Since this Sutra says that precepts are like embankments, it is clear that there is another unmanifested form of the precepts. The Sarvāstivāda school (the school of 'everything exists') cites the above eight proofs to prove that the unmanifested form is real. From the perspective of the Sautrāntika school (the school of 'sutra followers'), explaining and reconciling the previous statements. The so-called three forms are forms of the Samadhi realm, not unmanifested forms. The Yoga (meaning 'correspondence', referring to the correspondence between mind and object) teacher says that when practicing Samadhi, the forms of the Samadhi realm are produced by the power of Samadhi. They are not seen by the eye sense, so they are called 'invisible'. They do not obstruct places, so they are called 'non-resistant'. Second, the undefiled form (Anāsrava-rūpa) is also a form of the Samadhi realm. The form produced based on the undefiled Samadhi is called the undefiled form. Third, the increase of merit is only the seeds formed by the present act of giving and the thoughts of virtuous intention. The unmanifested form is falsely established and called the increase of merit. Therefore, the treatise says that previously, based on giving, the thoughts are cultivated, subtly continuing, gradually transforming, and differentially arising. Because of this, in the future, it can bring about many results. Therefore, it is said with hidden meaning that it constantly continues, the merit of karma gradually increases, and the merit of karma continues to arise. (Explanation: 1. Cultivation, 2. Subtle, 3. Continuous, 4. Transformation, 5. Differentiation. These five are different names for seeds). Fourth, regarding the proof of non-creative karma: It is also based on the seed of thought. Fifth, the form included in the realm of Dharma (Dharmadhātu): It is the form of the previous Samadhi realm. Sixth, regarding the eightfold noble path: The treatise says that although there is no unmanifested form, at the time of practicing the path, one obtains such a reliance on intention. Therefore, after emerging from contemplation, due to the previous power, one can generate the three right (views, thought, speech) and not generate the three wrong (views, thought, speech). Because the name of the result is established in the cause, the eightfold noble path can be fully established.
道支(解云。依經部宗。道俱時思。名為意樂。與出定后三正為依。故名依止。此道俱思。假立無表。名道俱無表。無表無體。於此思上。立正語等。余文可知也) 第七別解脫戒者。亦思種為體。於此思種上。有防非．止過功能。假立無表。故論云。謂由思願力。先立要期能定遮防身語惡業。由此故建立別解脫律儀(已上論文) 第八。戒為堤塘者。論云。謂先立誓限。定不作惡。后數憶念。慚愧現前。能自制持。令不犯戒。故堤塘義。由心受持。略明經部思種之義。且如受戒。誓斷七非。于加行位。熏成加行七思種子。后至受戒第三羯磨。遇勝緣已。從此加行。思種子上。復更熏成根本思種。與前加行思種。並起初念。七支種子。第二念。二七支種子。第三念三七支種子。乃至未遇舍緣。唸唸七支增長。若遇舍緣。即不增長。惡戒亦爾。又解。於一思種。剎那剎那。七支功能增長。大乘亦爾。然依大乘宗。熏第八識。若經部宗。熏於色心。即色心持種子。於色心上。有生果功能。假立種子。離色心外。更無別體。
從此第二。明能造大種。于中有三。一明表無表大種異。二明能造時同異。三明大種依地異。且初第一表無表大種異者。論云。前說無表大種所造。為表大種所造。為有異耶。頌曰。
此能造
【現代漢語翻譯】 現代漢語譯本：道支（解釋說，按照經部宗的觀點，『道』與『思』同時產生，稱為『意樂』，與出定后的三種『正』作為所依，因此稱為『依止』。這種『道』與『思』同時產生的情況，假立為『無表』，稱為『道俱無表』。『無表』沒有實體，只是在這種『思』之上，安立『正語』等。其餘文字可以理解。）第七，別解脫戒，也是以『思』的種子為體。在這種『思』的種子之上，具有防止錯誤、停止過失的功能，假立為『無表』。所以論中說：『由思和愿的力量，先立下要約，能夠確定地遮止身語的惡業。因此建立別解脫律儀。』（以上是論文的內容）第八，戒作為堤壩，論中說：『先立下誓言和界限，確定不做惡事，之後經常憶念，慚愧心現前，能夠自我控制，使不犯戒。』所以具有堤壩的意義，由心受持。簡要說明經部宗『思』種子的意義。比如受戒，發誓斷除七種非行，在加行位，熏習成為加行七思種子。之後到受戒的第三羯磨時，遇到殊勝的因緣，從此加行思種子上，又熏習成為根本思種，與之前的加行思種子，一起生起初念，七支種子。第二念，二七支種子。第三念，三七支種子。乃至沒有遇到捨棄的因緣，唸唸七支增長。如果遇到捨棄的因緣，就不再增長。惡戒也是這樣。又一種解釋是，在一個思種中，剎那剎那，七支功能增長。大乘也是這樣。然而按照大乘宗的觀點，是熏習第八識（阿賴耶識）。如果是經部宗，則是熏習於色心。即色心持有種子，在色心上，具有產生果報的功能，假立為種子。離開色心之外，更沒有別的實體。 從此第二部分，說明能造作的大種。其中有三點：一、說明表色和無表色的大種的差異；二、說明能造作的時間上的同異；三、說明大種所依賴的處所的差異。首先是第一點，表色和無表色的大種的差異。論中說：『前面所說的無表色是由大種所造作的，還是表色是由大種所造作的？它們之間有差異嗎？』頌文說： 『此能造』
【English Translation】 English version: Daozhi (explained, according to the Sautrāntika school, 'dao' (path) and 'si' (thought) arise simultaneously, called 'adhimukti' (inclination), relying on the three 'right' things after emerging from samadhi, hence called 'reliance'. This simultaneous arising of 'dao' and 'si' is hypothetically established as 'non-revealing', called 'dao-俱 non-revealing'. 'Non-revealing' has no substance, but 'right speech' and others are established on this 'thought'. The rest of the text can be understood.) Seventh, the Prātimokṣa precepts are also based on the seed of 'thought'. On this seed of 'thought', there is the function of preventing errors and stopping faults, hypothetically established as 'non-revealing'. Therefore, the treatise says: 'Due to the power of thought and aspiration, a commitment is first established to definitely prevent evil deeds of body and speech. Therefore, the Prātimokṣa vows are established.' (The above is the content of the treatise.) Eighth, the precepts as a dike, the treatise says: 'First, a vow and limit are established, determining not to do evil deeds, and then frequently remembering, shame arises, and one can control oneself, so as not to violate the precepts.' Therefore, it has the meaning of a dike, held by the mind. Briefly explain the meaning of the 'thought' seed of the Sautrāntika school. For example, when taking precepts, vowing to cut off the seven non-virtues, in the preparatory stage, it is cultivated into the seven seeds of preparatory thought. Later, at the third karma of taking precepts, when encountering a superior condition, from this seed of preparatory thought, it is further cultivated into the fundamental seed of thought, arising together with the previous seed of preparatory thought, the first thought, the seven-branch seed. The second thought, the two seven-branch seeds. The third thought, the three seven-branch seeds. Until there is no condition for abandonment, the seven branches increase in every thought. If there is a condition for abandonment, it will no longer increase. The evil precepts are also like this. Another explanation is that in one thought seed, the seven-branch functions increase moment by moment. The Mahayana is also like this. However, according to the Mahayana school, it cultivates the eighth consciousness (Ālaya-vijñāna). If it is the Sautrāntika school, it cultivates the form and mind. That is, form and mind hold the seed, and on form and mind, there is the function of producing results, hypothetically established as the seed. Apart from form and mind, there is no other substance. From this second part, it explains the great elements that can create. There are three points: first, explaining the difference between the great elements of revealing form and non-revealing form; second, explaining the similarities and differences in time of the creators; third, explaining the differences in the places where the great elements rely. First is the first point, the difference between the great elements of revealing form and non-revealing form. The treatise says: 'Is the non-revealing form mentioned earlier created by the great elements, or is the revealing form created by the great elements? Is there a difference between them?' The verse says: 'This can create'
大種 異於表所依
釋曰。此者此無表也。無表與表異大種生。此無表色細。表色即粗。不可一四大種能生粗細二果。故須異也。
從此第二。明能造時同異。論云。如表與大必同時生。無表與大少分時異。頌曰。
欲后念無表 依過大種生
釋曰。言欲者。簡色界定俱無表。定俱無表。與能造大時必同也。唯欲界系。初剎那后。所有無表。從過大生。謂初念無表。與大種俱。此時大種。懸造未來眾多無表。故第二念所有無表。依過去大生。過去大種。能造無表。具生等五因。名為所依。此為所依。無表得起。無表起時。依現大種。現身大種。但能為依。非所依也。論云。為轉隨轉因。如輪行於地。以手地為依(解云。過去大種。名轉因。轉之言起。無表起故。現身大種。名隨轉因。無表隨逐大種轉故。隨轉之因依主釋也。以手擲輪。輪依地轉。輪喻無表。手喻過去大種。地喻現身大種也) 問初念大種。造后念無表。為即用彼造初念無表大種。為別起大種。造后念無表。答依婆娑論。此有三釋。第一解云。即用造初念無表大種。造后念無表。第二解云。別起一具大種。懸造未來眾多無表。第三釋云。于初念時。起眾多大種。懸造未來眾多無表。剎那剎那四大別造。
從此第三。明
【現代漢語翻譯】 現代漢語譯本 大種（Mahābhūta，四大元素）異於表所依
解釋：這裡的『此』指的是無表色（Avijñapti-rūpa，無表業）。無表色與表色（Vijñapti-rūpa，表業）不同，是由大種（四大元素）所生。無表色是微細的，而表色是粗顯的。不可能一種四大種既能產生粗顯的果，又能產生微細的果，所以必須是不同的。
從這裡開始第二部分，說明能造（產生）的時候相同還是不同。論中說：『表色與大種必定同時產生，無表色與大種少部分時間不同。』頌詞說：
欲后念無表 依過大種生
解釋：這裡說『欲』，是爲了簡別（區分）定俱無表（Samādhi-ja-avijñapti，禪定所生無表）和非定俱無表。定俱無表與能造的大種，時間上必定是相同的。只有欲界系（Kāmadhātu）的，最初剎那之後，所有的無表色，是從過去的大種所生。也就是說，最初一念的無表色，與大種同時存在。此時的大種，預先造作未來眾多的無表色。所以第二唸的所有無表色，是依靠過去的大種所生。過去的大種，能夠造作無表色，具備生等五因（五種原因），稱為所依（Āśraya，依靠）。有了這個所依，無表色才能生起。無表色生起的時候，依靠現在的大種。現在的身大種，只能作為依（Upāśraya，支援），而不是所依。論中說：『作為轉因（Pravṛtti-hetu，生起因）和隨轉因（Anupravṛtti-hetu，隨逐生起因），就像輪子在地上行走，以手和地作為依靠。』（解釋說：過去的大種，名為轉因，轉的意思是生起，因為無表色生起。現在的身大種，名為隨轉因，無表色隨逐大種而運轉，隨轉之因是依主釋。用手擲輪子，輪子依靠地面轉動，輪子比喻無表色，手比喻過去的大種，地面比喻現在的身大種。） 問：最初一念的大種，造作后一念的無表色，是用那個造作最初一念無表色的大種，還是另外生起大種，造作后一念的無表色？答：根據《阿毗達磨大毗婆沙論》（Abhidharma-mahāvibhāṣā-śāstra），這裡有三種解釋。第一種解釋說：就是用造作最初一念無表色的大種，造作后一念的無表色。第二種解釋說：另外生起一套完整的大種，預先造作未來眾多的無表色。第三種解釋說：在最初一念的時候，生起眾多的大種，預先造作未來眾多的無表色。剎那剎那，四大（四大元素）分別造作。
從這裡開始第三部分，說明
【English Translation】 English version Mahābhūta (The great elements) are different from the supported object of expression.
Explanation: 'This' refers to avijñapti-rūpa (unmanifested form). Avijñapti-rūpa is different from vijñapti-rūpa (manifested form) and is produced by the mahābhūta (great elements). Avijñapti-rūpa is subtle, while vijñapti-rūpa is coarse. It is impossible for one set of great elements to produce both coarse and subtle results, so they must be different.
From here begins the second part, explaining whether the production is simultaneous or different. The treatise says: 'Vijñapti-rūpa and the great elements must arise simultaneously, while avijñapti-rūpa and the great elements are different in a small portion of time.' The verse says:
The avijñapti-rūpa after the desire-realm thought arises from past great elements.
Explanation: Saying 'desire' is to distinguish between samādhi-ja-avijñapti (avijñapti-rūpa born from samādhi) and non-samādhi-ja-avijñapti. Samādhi-ja-avijñapti and the producing great elements must be simultaneous in time. Only in the Kāmadhātu (desire realm), after the initial moment, all avijñapti-rūpa arise from past great elements. That is, the avijñapti-rūpa of the initial thought exists simultaneously with the great elements. At this time, the great elements pre-create many future avijñapti-rūpa. Therefore, all avijñapti-rūpa of the second thought rely on the past great elements for their arising. The past great elements, capable of creating avijñapti-rūpa and possessing the five causes such as origination, are called āśraya (support). With this support, avijñapti-rūpa can arise. When avijñapti-rūpa arises, it relies on the present great elements. The present great elements of the body can only serve as upāśraya (support), not āśraya. The treatise says: 'Acting as pravṛtti-hetu (cause of origination) and anupravṛtti-hetu (cause of subsequent origination), like a wheel moving on the ground, relying on the hand and the ground.' (Explanation: The past great elements are called pravṛtti-hetu, pravṛtti meaning origination, because avijñapti-rūpa originates. The present great elements of the body are called anupravṛtti-hetu, because avijñapti-rūpa follows the great elements in their movement; the cause of subsequent origination is a possessive compound. When a wheel is thrown by hand, it relies on the ground to turn; the wheel is a metaphor for avijñapti-rūpa, the hand is a metaphor for the past great elements, and the ground is a metaphor for the present great elements of the body.) Question: Does the great element of the initial thought, which creates the avijñapti-rūpa of the subsequent thought, use the same great element that created the avijñapti-rūpa of the initial thought, or does it separately arise a great element to create the avijñapti-rūpa of the subsequent thought? Answer: According to the Abhidharma-mahāvibhāṣā-śāstra, there are three explanations here. The first explanation says: It is the same great element that created the avijñapti-rūpa of the initial thought that creates the avijñapti-rūpa of the subsequent thought. The second explanation says: A separate set of complete great elements arises, pre-creating many future avijñapti-rūpa. The third explanation says: At the initial thought, many great elements arise, pre-creating many future avijñapti-rūpa. Moment by moment, the four great elements separately create.
From here begins the third part, explaining
能造地別生。論云。何地身語業。何地大種所造。頌曰。
有漏自地依 無漏隨生處
釋曰。有漏自地依者。明有漏戒所依大種也。欲別解脫。及色定共。此二律儀。名有漏戒。各隨當地。大種所造。以有漏法系地定故。故論云。欲界所繫。身語二業。唯欲界系。大種所造。如是乃至。第四靜慮。身語二業。唯是彼地。大種所造(已上論文) 無漏隨生處者。此明無漏戒所依大種。道共無表。名為無漏戒。此無漏戒。隨身生處。大種所造。謂生欲界。無漏現前。即是欲界。大種所造。此欲無漏。雖依色界六地而起。不依彼地。大種所造。以無漏法。不墮界故。又無諸大種是無漏故。復不可說不繫大種。由所依身。無漏起故。故隨生處大種所造。如是乃至。身生第四靜慮。無漏現前。唯是從地。大種所造。隨生處故。義準前說。
此下第二。諸門分別。就中一約類以明。二約性界地辨。
此下第一。約類以明。論云。此表無表。其類是何。復是何類。大種所造。頌曰。
無表無執受 亦等流情數 散依等流性 有受異大生 定生依長養 無受無異大 表唯等流性 屬身有執受
釋曰。前六句。明無表類及所依大種。后兩句。明表類及所依大種。無表無執受者。若定若
【現代漢語翻譯】 現代漢語譯本： 能造地別生。《論》中說：『什麼地的身語業？什麼地的大種所造？』 偈頌說： 『有漏自地依，無漏隨生處。』 解釋：『有漏自地依』，說明有漏戒所依賴的大種。欲界的別解脫戒，以及色界的定共戒，這兩種律儀，名為有漏戒，各自隨其所在的土地，由該地的大種所造。因為有漏法系屬於特定的地界。所以《論》中說：『欲界所繫的身語二業，唯由欲界所繫的大種所造。』 像這樣乃至『第四靜慮』，身語二業，唯是彼地的大種所造（以上是論文）。『無漏隨生處』，說明無漏戒所依賴的大種。道共無表，名為無漏戒。此無漏戒，隨著身體所生的處所，由該處的大種所造。譬如生在欲界，無漏現前，即是由欲界的大種所造。此欲界的無漏，雖然依**六地而起，但不依彼地的大種所造。因為無漏法，不屬於任何界。又因為沒有諸大種是無漏的。又不可說是不繫的大種。由於所依之身，無漏生起，所以隨著所生處的大種所造。像這樣乃至，身體生在第四靜慮，無漏現前，唯是從該地的大種所造。隨著所生處而定，義理上可以參照前面的說法。 下面第二部分，是諸門的分別。其中分為一、約類以明；二、約性界地辨。 下面第一部分，約類以明。《論》中說：『此表和無表，它們的類別是什麼？又是什麼類別的大種所造？』 偈頌說： 『無表無執受，亦等流情數，散依等流性，有受異大生，定生依長養，無受無異大，表唯等流性，屬身有執受。』 解釋：前面六句，說明無表的類別以及所依賴的大種。後面兩句，說明表的類別以及所依賴的大種。『無表無執受』，無論是定生的無表，還是
【English Translation】 English version: That which can be created differs according to the realm of existence. The Treatise says: 'What realm's physical and verbal actions? What realm's Mahabhutas (Great Elements) create them?' The verse says: 'Leaky (with outflows) depends on its own realm, Leakless follows the place of birth.' Explanation: 'Leaky depends on its own realm' clarifies the Mahabhutas upon which leaky precepts depend. Pratimoksha (individual liberation) in the Desire Realm, and the precepts associated with Dhyana (meditation) in the Form Realm, these two kinds of ethical discipline are called leaky precepts, each created by the Mahabhutas of its respective realm. Because leaky dharmas are bound to specific realms. Therefore, the Treatise says: 'Physical and verbal actions associated with the Desire Realm are created only by the Mahabhutas associated with the Desire Realm.' Likewise, up to the 'Fourth Dhyana', physical and verbal actions are created only by the Mahabhutas of that realm (the above is from the Treatise). 'Leakless follows the place of birth' clarifies the Mahabhutas upon which leakless precepts depend. Unmanifested actions (Avijñapti) shared with the Path are called leakless precepts. These leakless precepts are created by the Mahabhutas of the place where the body is born. For example, if one is born in the Desire Realm and leaklessness manifests, it is created by the Mahabhutas of the Desire Realm. Although this leaklessness of the Desire Realm arises based on the **six realms, it does not depend on the Mahabhutas of those realms. Because leakless dharmas do not fall into any realm. Moreover, there are no Mahabhutas that are leakless. Furthermore, it cannot be said that they are unconditioned Mahabhutas. Because the leaklessness arises from the body upon which it depends, it is created by the Mahabhutas of the place of birth. Likewise, up to the point where the body is born in the Fourth Dhyana and leaklessness manifests, it is created only by the Mahabhutas of that realm. It follows the place of birth, and the meaning can be inferred from the previous explanation. The second part below is the differentiation of various aspects. It is divided into one, clarifying by category; and two, distinguishing by nature, realm, and plane. The first part below clarifies by category. The Treatise says: 'What are the categories of these manifested and unmanifested actions? And what category of Mahabhutas create them?' The verse says: 'Unmanifested is without appropriation, Also is equal-flowing and sentient, Scattered depends on equal-flowing nature, With appropriation, different Mahabhutas arise, Arising from Samadhi (concentration) depends on nourishment, Without appropriation, no different Mahabhutas, Manifested is only equal-flowing in nature, Belonging to the body, with appropriation.' Explanation: The first six lines clarify the categories of unmanifested actions and the Mahabhutas upon which they depend. The last two lines clarify the categories of manifested actions and the Mahabhutas upon which they depend. 'Unmanifested is without appropriation', whether it is unmanifested action arising from Samadhi, or
散。一切無表。無變礙故。名無執受。亦等流情數者。謂無表色。同類因生。是等流性。亦言顯此有是剎那。謂苦忍俱。道共無表。非等流故。名有剎那 言情數者。又此無表依內身起。有情數攝 散依等流性有受異大生者。明無表所依大種也。散謂欲界。別解脫無表也。依謂無表。所依大種。此散大種。同類因生。唯等流性。又此大種。散心果故。名有執受。必有愛心。執為自體。故有執受異大生言。顯身三口四七支無表。一一各別。四大種造。以散七支展轉相望。非一果故。故此七支。各別大造。定生依長養無受無異大者。明定無表所依大種。定生無表。總有二種。謂靜慮戒。及無漏戒 此二無表。所依大種。唯長養性。以在定中必能長養四大種故。定生大種。唯長養性也 又定大種。是無執受以于定位。必無愛心執此大種。為內自體故。無執受無異大者。顯定無表七支。同一四大種造。以此大種與定心俱。定心一故。故此大種。亦唯一具。又此七支。展轉相望。同一果故。無異大造。表唯等流性者。身語表色。同類因生。唯等流性。屬身有執受者。就中身表。以屬身故。名有執受。語表不屬身故。無執受也。然有新生等流大種遍住身份。造有表業。不破本身。身亦不大。異熟虛疏。有孔隙故。故得相容。
【現代漢語翻譯】 現代漢語譯本 『散』指一切無表色，因為它們沒有變礙的特性，所以稱為『無執受』。『亦等流情數者』，指的是無表色由同類因產生，具有等流的性質。『亦言顯此有是剎那』，說明苦忍俱生的道共無表具有剎那性，因為它不是等流的緣故。『言情數者』，又說明這種無表色依附於內在的身體而生起，屬於有情數的範疇。 『散依等流性有受異大生者』，闡明無表色所依賴的四大種。『散』指欲界的別解脫無表。『依』指無表色所依賴的四大種。這些散的大種，由同類因產生，只有等流的性質。而且，這些大種是散心的結果，所以稱為『有執受』，必然有愛心執著它們為自身。『異大生言』，說明身、口各有三、四種，總共七支的無表色，每一種都由各自的四大種所造。因為散的七支相互之間不是同一個結果，所以這七支由各自的大種所造。 『定生依長養無受無異大者』，闡明定無表所依賴的四大種。定生無表總共有兩種，即靜慮戒和無漏戒。這兩種無表色所依賴的四大種，只有長養的性質，因為在禪定中必然能夠長養四大種。所以定生的大種只有長養的性質。而且，定的大種是『無執受』的，因為在定位中，一定沒有愛心執著這些大種為內在的自身。『無異大者』，說明定的無表七支由同一種四大種所造。因為這種大種與定心同時存在，定心是唯一的，所以這種大種也是唯一的。而且，這七支相互之間是同一個結果，所以不是由不同的大種所造。 『表唯等流性者』，身語的表色由同類因產生，只有等流的性質。『屬身有執受者』，就其中的身表而言，因為它屬於身體，所以稱為『有執受』。語表不屬於身體，所以是『無執受』。然而，有新生的等流大種遍佈身體各部分，造作有表業，不破壞身體本身，身體也不會因此變大。因為異熟果是虛疏的，有孔隙，所以能夠相互容納。
【English Translation】 English version 'Scattered' refers to all Avijñapti-rūpa (unmanifested form), which are called 'non-appropriated' (無執受) because they do not have the characteristic of change and obstruction. 'Also, those of the same flow and emotional nature' (亦等流情數者) refers to Avijñapti-rūpa that are produced from similar causes and have the nature of flowing in the same way (等流性). 'Also, it is said that this has a moment' (亦言顯此有是剎那) indicates that the path-common Avijñapti (道共無表) that arises together with suffering-acceptance (苦忍) has momentariness (剎那性), because it is not of the same flow. 'Those of emotional nature' (言情數者) further explains that this Avijñapti arises depending on the inner body and belongs to the category of sentient beings (有情數). 'Scattered, depending on the nature of the same flow, having reception and different great elements arising' (散依等流性有受異大生者) clarifies the four great elements (四大種) on which Avijñapti-rūpa depends. 'Scattered' refers to the Prātimokṣa Avijñapti (別解脫無表) of the desire realm (欲界). 'Depending' refers to the four great elements on which Avijñapti-rūpa depends. These scattered great elements are produced from similar causes and only have the nature of the same flow. Moreover, these great elements are the result of a scattered mind, so they are called 'appropriated' (有執受), necessarily having love and attachment to them as oneself. 'Different great elements arising' (異大生言) explains that the Avijñapti-rūpa of the three of body, four of speech, totaling seven branches, are each created by their respective four great elements. Because the scattered seven branches are not the same result in relation to each other, these seven branches are created by their respective great elements. 'Born of Samādhi, depending on nourishment, without reception, without different great elements' (定生依長養無受無異大者) clarifies the four great elements on which Samādhi-born Avijñapti depends. There are two types of Samādhi-born Avijñapti in total, namely the precepts of Dhyāna (靜慮戒) and the precepts of non-outflow (無漏戒). The four great elements on which these two types of Avijñapti-rūpa depend only have the nature of nourishment, because in Samādhi they can necessarily nourish the four great elements. Therefore, the great elements born of Samādhi only have the nature of nourishment. Moreover, the great elements of Samādhi are 'non-appropriated' (無執受), because in the state of Samādhi, there is certainly no love and attachment to these great elements as one's inner self. 'Without different great elements' (無異大者) explains that the seven branches of Samādhi-born Avijñapti are created by the same four great elements. Because these great elements exist simultaneously with the Samādhi mind, and the Samādhi mind is singular, these great elements are also singular. Moreover, these seven branches are the same result in relation to each other, so they are not created by different great elements. 'Manifestation only has the nature of the same flow' (表唯等流性者) means that the manifested form (表色) of body and speech are produced from similar causes and only have the nature of the same flow. 'Belonging to the body, having appropriation' (屬身有執受者) refers to the body manifestation (身表) among them, because it belongs to the body, it is called 'appropriated' (有執受). Speech manifestation (語表) does not belong to the body, so it is 'non-appropriated' (無執受). However, there are newly born great elements of the same flow that pervade the parts of the body, creating manifested karma (有表業) without breaking the body itself, and the body does not become larger as a result. Because the Vipāka (異熟) result is sparse and has pores, they can accommodate each other.
從此第二。明性界地。一明性界地。二明三性。論云。已辨業門二三五別。此性界地。差別云何。頌曰。
無表記餘三 不善唯在欲 無表遍欲色 表唯有伺二 欲無有覆表 以無等起故
釋曰。無表記餘三者。三性分別。謂無表色。不通無記。唯善惡性。故說記言。余謂表業。及與意思。皆通三性。問何故無表。不通無記。答以無記心。勢力微劣。不能引發強無表業。可因滅時。果仍續起。故無表業非無記也。不善唯在欲者。無表表思。于中不善。唯在欲界。善及無記。諸地皆有。無表遍欲色者。此明無表不通無色。以無色界無大種故。既無大種。無表寧有。又有身語。方有律儀。無色界中。無身語轉。故無律儀。又毗婆沙師。作如是說。為治惡戒。故起尸羅。唯欲界中。有諸惡戒。無色于欲具四種遠。一所依遠。二行相遠。三所緣遠。四對治遠。故無色中。無無表色。表唯有伺二者。欲界初禪。名有伺二。表色唯在有伺地中。要有尋伺。方能發表。二禪已上。無尋伺故。故無表業。欲無有覆表以無等起故者。明有覆表唯在初禪也。夫論表業。約等起心。以判善惡。言等起者。能發心也。以欲界中。無有覆心能發表業。故有覆表。欲界無也。欲界雖有身邊二見。是有覆心。是見所斷。不能發
【現代漢語翻譯】 現代漢語譯本： 從此第二部分，闡明性、界、地。 第一點，闡明性、界、地。 第二點，闡明三性。 論中說：『已經辨明了業門的二、三、五種差別，那麼性、界、地的差別又是什麼呢？』 頌文說： 『無表記餘三，不善唯在欲，無表遍欲色，表唯有伺二，欲無有覆表，以無等起故。』 解釋說：『無表記餘三』，是就三性來分別。所謂無表色，不通於無記性，只有善性和惡性，所以說『記』。『余』是指表業以及意思，都通於三性。問：為什麼無表不通於無記性呢？答：因為無記心的勢力微弱，不能引發強大的無表業，使其在業因滅時，果報仍然能夠持續產生。所以無表業不是無記性的。 『不善唯在欲』，無表、表業、意思，其中不善的，只在欲界。善和無記，則在各個地都有。 『無表遍欲色』，這說明無表不通於無色界，因為無色界沒有**（rupa，色蘊）和四大種（mahābhūta，地、水、火、風）。既然沒有四大種，怎麼會有無表呢？而且要有身語的行動，才能有律儀（śīla，戒律）。無色界中，沒有身語的活動，所以沒有律儀。另外，毗婆沙師（Vaibhāṣika，分別說者）這樣說，爲了對治惡戒，才生起尸羅（śīla，戒律），只有欲界中有各種惡戒。無色界對於欲界，具有四種遠離：一、所依遠離，二、行相遠離，三、所緣遠離，四、對治遠離。所以無色界中，沒有無表色。 『表唯有伺二』，欲界和初禪，名為有伺二地。表色只存在於有伺地中，必須要有尋（vitarka，粗分別）和伺（vicāra，細分別）才能發表。二禪以上，沒有尋和伺，所以沒有表業。 『欲無有覆表以無等起故』，說明有覆表只在初禪。討論表業，是根據等起心（samutthāna-citta，引發行為的心）來判斷善惡。所謂等起，就是能引發行為的心。因為欲界中，沒有有覆心（nivṛta-citta，被煩惱覆蓋的心）能夠發表業，所以有覆表在欲界是沒有的。欲界雖然有身邊二見（satkāya-dṛṣṭi, antagrahadrsti，有身見和邊見），是有覆心，但這是見所斷，不能發（表業）。
【English Translation】 English version: Here begins the second section, clarifying the nature, realm, and ground. First, clarifying the nature, realm, and ground. Second, clarifying the three natures. The treatise says: 'Having already distinguished the differences in the doors of karma as two, three, and five, what are the differences in nature, realm, and ground?' The verse says: 'Non-manifested is marked, the remaining three; unwholesome is only in the desire realm; non-manifested pervades the desire and form realms; manifested is only in the two with investigation; the desire realm has no obscured manifested, because there is no arising.' The explanation says: 'Non-manifested is marked, the remaining three,' refers to distinguishing the three natures. The so-called non-manifested form does not extend to the unmarked nature, but only to the wholesome and unwholesome natures, hence the term 'marked.' 'Remaining' refers to manifested karma and thought, which all extend to the three natures. Question: Why does the non-manifested not extend to the unmarked nature? Answer: Because the power of the unmarked mind is weak and inferior, it cannot give rise to strong non-manifested karma, such that when the cause ceases, the result can still continue to arise. Therefore, non-manifested karma is not unmarked. 'Unwholesome is only in the desire realm,' among non-manifested, manifested karma, and thought, the unwholesome is only in the desire realm. Wholesome and unmarked exist in all grounds. 'Non-manifested pervades the desire and form realms,' this clarifies that the non-manifested does not extend to the formless realm, because the formless realm has no rupa (rupa, form aggregate) and no four great elements (mahābhūta, earth, water, fire, and wind). Since there are no four great elements, how can there be non-manifested? Moreover, there must be actions of body and speech in order to have precepts (śīla, moral discipline). In the formless realm, there are no activities of body and speech, so there are no precepts. Furthermore, the Vaibhāṣikas (Vaibhāṣika, those who speak distinctly) say that in order to counteract evil precepts, śīla (śīla, moral discipline) arises. Only in the desire realm are there various evil precepts. The formless realm is far removed from the desire realm in four ways: 1. distance in basis, 2. distance in characteristics, 3. distance in object, 4. distance in antidote. Therefore, in the formless realm, there is no non-manifested form. 'Manifested is only in the two with investigation,' the desire realm and the first dhyana (jhāna, meditation), are called the two grounds with investigation. Manifested form only exists in the ground with investigation. There must be vitarka (vitarka, initial application of thought) and vicāra (vicāra, sustained application of thought) in order to manifest. Above the second dhyana, there is no vitarka and vicāra, so there is no manifested karma. 'The desire realm has no obscured manifested, because there is no arising,' this clarifies that obscured manifested only exists in the first dhyana. Discussing manifested karma, it is based on the samutthāna-citta (samutthāna-citta, the mind that initiates action) to judge good and evil. The so-called arising is the mind that can initiate action. Because in the desire realm, there is no nivṛta-citta (nivṛta-citta, mind covered by afflictions) that can manifest karma, therefore obscured manifested does not exist in the desire realm. Although the desire realm has satkāya-dṛṣṭi and antagrahadrsti (satkāya-dṛṣṭi, antagrahadrsti, view of self and extreme views), which are obscured minds, these are severed by the path of seeing and cannot manifest (manifested karma).
業。夫發業者。唯修所斷。問何名初禪有覆表業。答如大梵王于馬勝所。起諂誑心。發身語業。名有覆表。論云。復以何緣。二定已上。都無表業。欲界無有有覆無記表業。
以無發業等起心故。有尋伺心。方能發業。二定已上。都無此心。又發表心。唯修所斷。見所斷惑。內門轉故。以欲界中。決定無有有覆無記。修所斷惑。是故表業。上三地皆無。欲界無有有覆無記表業(已上論文思而可知)。
從此第二。明三性所由。就中有二。一明三性所由。二明二種等起。且明三性者。論明四因能成三性。一由勝義。二由自性。三由相應。四由等起。此中應辨。何法何性。由何因成。頌曰。
勝義善解脫 自性慚愧根 相應彼相應 等起色業等 翻此名不善 勝無記二常
釋曰。勝義善解脫者。涅槃名解脫。以涅槃中。最極安隱。眾苦都寂。猶如無病。是善是常。故名為勝。有實體故。複名為義。故此涅槃。名勝義善。自性慚愧根者。根謂無貪等三善根。及慚愧二。此之五法。體性是善。猶如良藥。名自性善相應彼相應者。上相應是標。下相應是釋。謂彼前無貪等五。余心心所。自性非善。與彼相應。而得善名。名相應善。如雜藥水。等起色業等者。色業謂身語表無表業等。等取不相應
【現代漢語翻譯】 現代漢語譯本 業。所謂『發業』，唯有通過修行才能斷除。問：什麼是初禪中的『有覆表業』？答：例如大梵天王對馬勝（Ashvajit，佛陀的五比丘弟子之一）生起諂媚欺誑之心，由此發出的身語行為，就稱為『有覆表業』。《論》中說：『又是什麼原因導致二禪及以上的境界，完全沒有表業呢？欲界中也沒有有覆無記的表業。』
因為沒有發起業的動機。只有伴隨尋伺的心，才能發起業。二禪及以上的境界，都沒有這種心。而且，發表業的心，唯有通過修行才能斷除。見所斷的迷惑，在內在運作。因為欲界中，絕對沒有有覆無記的修所斷惑，所以表業在上三地（色界、無色界）都沒有。欲界中也沒有有覆無記的表業（以上論文，仔細思考就能明白）。
從此第二部分，闡明三性的由來。其中分為兩部分：一是闡明三性的由來，二是闡明兩種等起。先闡明三性。論中闡明四種原因能夠成就三性：一是由勝義，二是由自性，三是由相應，四是由等起。這裡應該辨明，什麼法是什麼性質，由什麼原因成就。頌文說：
『勝義善解脫，自性慚愧根，相應彼相應，等起色業等，翻此名不善，勝無記二常。』
解釋：『勝義善解脫』，涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）名為解脫。因為在涅槃中，最為安穩，眾苦都寂滅，猶如沒有疾病，是善是常，所以稱為『勝』。因為有實體，所以又稱為『義』。因此這涅槃，名為勝義善。『自性慚愧根』，根是指無貪（non-greed）、無嗔（non-hatred）、無癡（non-delusion）等三種善根，以及慚（sense of shame）、愧（sense of conscience）二者。這五種法，體性是善，猶如良藥，名為自性善。『相應彼相應』，上一個『相應』是標示，下一個『相應』是解釋。意思是說，前面的無貪等五種法，以及其餘的心和心所，自性並非善，與它們相應，才得到善的名稱，名為相應善，如混合藥物的水。『等起色業等』，色業是指身語的表業和無表業等。『等』字包括不相應行法。
【English Translation】 English version Karma. The 'arising of karma' is only severed through cultivation. Question: What is meant by 'concealed indicative karma' in the first Dhyana (meditative state)? Answer: For example, when the Great Brahma King develops a deceitful and flattering mind towards Ashvajit (one of the Buddha's first five disciples), and from this arises actions of body and speech, this is called 'concealed indicative karma'. The Shastra (treatise) says: 'Furthermore, what is the reason that there is no indicative karma at all in the second Dhyana and above? There is also no concealed and neutral indicative karma in the desire realm.'
Because there is no mind that initiates karma. Only a mind accompanied by investigation and analysis can initiate karma. The second Dhyana and above have no such mind. Moreover, the mind that expresses karma is only severed through cultivation. The delusions severed by seeing operate internally. Because there are absolutely no concealed and neutral delusions to be severed by cultivation in the desire realm, therefore indicative karma does not exist in the upper three realms (form realm, formless realm). There is also no concealed and neutral indicative karma in the desire realm (the above is from the Shastra; it can be understood through careful consideration).
From this second part, the origin of the three natures is explained. It is divided into two parts: first, explaining the origin of the three natures; second, explaining the two kinds of arising. First, explaining the three natures. The Shastra explains that four causes can accomplish the three natures: first, by ultimate meaning; second, by self-nature; third, by association; fourth, by arising. Here, it should be discerned which dharma (phenomenon) has what nature, and by what cause it is accomplished. The verse says:
'Ultimate meaning is good liberation, self-nature is shame, conscience, and roots, association is association with them, arising is form, karma, etc., reversing this is called unwholesome, ultimate is neutral, the two are constant.'
Explanation: 'Ultimate meaning is good liberation', Nirvana (state of enlightenment, liberation from the cycle of birth and death) is called liberation. Because in Nirvana, there is the greatest peace and security, all suffering is extinguished, like being without illness, it is good and constant, therefore it is called 'ultimate'. Because it has substance, it is also called 'meaning'. Therefore, this Nirvana is called ultimate good. 'Self-nature is shame, conscience, and roots', 'roots' refers to the three wholesome roots of non-greed (non-attachment), non-hatred (non-aversion), and non-delusion (non-ignorance), as well as shame (sense of shame) and conscience (sense of remorse). These five dharmas have a good nature, like good medicine, and are called self-nature good. 'Association is association with them', the first 'association' is a label, the second 'association' is an explanation. It means that the preceding five dharmas of non-greed, etc., and the remaining minds and mental factors, are not good in their self-nature, but they obtain the name of good by associating with them, and are called associated good, like water mixed with medicine. 'Arising is form, karma, etc.', form karma refers to the indicative and non-indicative karma of body and speech, etc. 'Etc.' includes non-associated formations.
中四相及得。二無心定。此等諸法。名等起善。以是自性。及相應善。所等起故。而得善名。如良藥汁所引生乳。翻此名不善者。翻此四善。立四不善。勝義不善。謂生死法。由生死法。苦為自性。極不安隱。猶如痼疾。自性不善。謂無慚愧。及貪瞋等。三不善根。性是不善。猶如毒藥。相應不善。除無慚愧等外。余心心所法。要與無慚愧等相應。方名不善。如雜毒水。等起不善。謂身語業。不相應中。四相及得。以是自性相應不善所等起。故如毒藥汁所引生乳。勝無記二常者。勝義無記。謂虛空非擇滅。二常法也。以是常故。名為勝義。非道所證故。稱曰無記。理實有為無記。名自性無記。此論略而不論。正理論具明。應知無記中。無有相應等起無記也。問若等起力。令身語業成善不善。即此業上能造大種。亦等起生。何故大種唯無記性。答以作者心。本欲起業。非四大種。故不成例。
從此第二。明等起義。引經難起。故論云。如上所言。見所斷惑。不能發表。若爾何緣。契經中說由邪見故。起邪思惟。邪語。邪業。及邪命等(解云。邪見。是見所斷惑。既從邪見。發邪語等。如何見惑。不發表乎) 此不相違(總答)。何以故(徴也)。頌曰。
等起有二種 因及彼剎那 如次第應知 名轉名
【現代漢語翻譯】 現代漢語譯本： 四相（四種狀態：生、住、異、滅）和得（獲得）。二無心定（兩種無心禪定：無想定和滅盡定）。這些法被稱為等起善，因為它們是由自性善（本質上的善）和相應善（與善心所相應的善）所引發的，因此被稱為善。就像良藥汁所引生的乳一樣。與此相反的被稱為不善。與這四種善相反，則立四種不善。勝義不善（究竟的不善）指的是生死法（輪迴的法則），因為生死法的自性是苦，極其不安穩，就像頑固的疾病一樣。自性不善（本質上的不善）指的是無慚（不知羞恥）和無愧（不覺羞恥），以及貪、嗔等三種不善根（貪慾、嗔恨、愚癡）。它們的性質是不善的，就像毒藥一樣。相應不善（與不善心所相應的）指的是除了無慚愧等之外，其餘的心和心所法，必須與無慚愧等相應，才能被稱為不善，就像摻雜了毒藥的水一樣。等起不善（由不善心所引發的）指的是身語業（身體和語言的行為），在不相應的情況下，四相和得。因為它們是由自性不善和相應不善所引發的，所以就像毒藥汁所引生的乳一樣。勝義無記（究竟的無記）指的是虛空和非擇滅（通過智慧抉擇而達到的寂滅），這兩種是常法。因為它們是常，所以被稱為勝義。因為不是通過修行證得的，所以被稱為無記（既非善亦非惡）。實際上，有為的無記法被稱為自性無記。這個論典對此略而不談，在《正理論》中有詳細說明。應該知道在無記法中，沒有相應和等起無記。問：如果等起的力量使身語業成為善或不善，那麼在這種業上能夠產生四大種（地、水、火、風）的，也是等起所生嗎？為什麼四大種只是無記的性質呢？答：因為作者的心，本來是想要發起業，而不是四大種，所以不能以此為例。
從此第二部分，闡明等起的含義。爲了引發經文中的疑問，所以論中說：如上所說，見所斷惑（通過見道斷除的煩惱）不能夠表達出來。如果這樣，那麼為什麼經典中說，由於邪見（錯誤的見解）的緣故，產生邪思惟（錯誤的思考）、邪語（錯誤的言語）、邪業（錯誤的行為）以及邪命（錯誤的生活方式）等等（解釋說：邪見是見所斷的煩惱，既然從邪見中產生邪語等，那麼見惑怎麼能說不能表達呢）？這並不矛盾（總的回答）。為什麼呢（提問）？頌詞說：
等起有兩種，因和彼剎那（那一瞬間）。應該知道，如次第（按照順序），名轉名（名稱轉變名稱）。
【English Translation】 English version: The four characteristics (four states: birth, duration, decay, and extinction) and attainment. The two mindlessness samadhis (two mindlessness concentrations: non-perception samadhi and cessation samadhi). These dharmas are called 'arising-together-good' because they are arisen from self-nature good (good in essence) and corresponding good (good corresponding to good mental factors), hence they are called good. It's like milk produced by good medicinal juice. The opposite of this is called non-good. Opposite to these four goods, four non-goods are established. Ultimate non-good refers to the dharmas of birth and death (the laws of samsara), because the self-nature of the dharmas of birth and death is suffering, extremely unstable, like a chronic disease. Self-nature non-good refers to shamelessness (not knowing shame) and lack of conscience (not feeling shame), as well as the three non-good roots: greed, hatred, and delusion. Their nature is non-good, like poison. Corresponding non-good refers to the remaining mental and mental factors besides shamelessness and lack of conscience, which must correspond to shamelessness and lack of conscience to be called non-good, like water mixed with poison. Arising-together non-good refers to the actions of body and speech, in non-corresponding situations, the four characteristics and attainment. Because they are arisen from self-nature non-good and corresponding non-good, it's like milk produced by poisonous juice. Ultimate non-marked refers to space and non-selective cessation (cessation attained through wisdom), these two are permanent dharmas. Because they are permanent, they are called ultimate. Because they are not attained through practice, they are called non-marked (neither good nor evil). In reality, conditioned non-marked dharmas are called self-nature non-marked. This treatise briefly discusses this, while the Nyāyānusāra explains it in detail. It should be known that in non-marked dharmas, there is no corresponding and arising-together non-marked. Question: If the power of arising-together makes the actions of body and speech good or non-good, then what about the four great elements (earth, water, fire, wind) that can produce these actions, are they also arisen from arising-together? Why are the four great elements only of non-marked nature? Answer: Because the mind of the doer originally intended to initiate the action, not the four great elements, so this cannot be taken as an example.
From this second part, the meaning of arising-together is clarified. In order to raise questions from the scriptures, the treatise says: As mentioned above, afflictions to be abandoned by seeing (afflictions eliminated through the path of seeing) cannot be expressed. If so, then why do the scriptures say that due to wrong views (incorrect opinions), wrong thoughts (incorrect thinking), wrong speech (incorrect language), wrong actions (incorrect behavior), and wrong livelihood (incorrect way of life) etc. arise (explanation: wrong view is an affliction to be abandoned by seeing, since wrong speech etc. arise from wrong view, then how can it be said that afflictions to be abandoned by seeing cannot be expressed)? This is not contradictory (general answer). Why (question)? The verse says:
Arising-together has two kinds, cause and that moment. It should be known that, in order, name transforms name.
隨轉 見斷識唯轉 唯隨轉五識 修斷意通二 無漏異熟非 于轉善等性 隨轉各容三 牟尼善必同 無記隨或善
釋曰。初一行頌。明二等起。第二一行頌。約六識。明差別。后一行頌。約三性辨同異。等起有二種者。標也。表無表色等起。有二種也。因及彼剎那者。列名也。一因等起。二剎那等起。發業前心。名因等起。在先為因故 與業俱心。名剎那等起 同一剎那時故。如次第應知名轉名隨轉者。因等起心。說名為轉。謂能轉業。轉之言起。將作業時。能引發故 剎那等起。名為隨轉。謂隨業轉。正作業時。不相離故 見斷識唯轉者。此下四句分別。此初句也。謂見斷識。唯能為轉。但為遠因。助尋伺心。能起表也。不為隨轉。于外門心。正起業時。見斷無故(外門者謂修斷)唯隨轉五識者。第二句也。謂五識身。無分別故。不能為轉。外門起故。能為隨轉。修斷意通二者。明俱句也。修所斷識。有分別故。而能為轉。外門起故。亦為隨轉。無漏異熟非者俱非句也。謂無漏法。唯在定故。不能發業。非轉非隨轉。若異熟心。任運起故。不能發業。非轉非隨轉。于轉善等性隨轉各容三者。明轉隨轉三性不同也。善等性者。等取不善無記也。三者三性也。謂轉心。若善。隨轉容三性。轉心
【現代漢語翻譯】 現代漢語譯本 隨轉 見斷識唯轉（見斷所斷的意識只能作為『轉』） 唯隨轉五識（只有五識才能作為『隨轉』） 修斷意通二（修斷所斷的意識既能作為『轉』，也能作為『隨轉』） 無漏異熟非（無漏和異熟都不能作為『轉』或『隨轉』） 于轉善等性（對於作為『轉』的心來說，可以是善等性質） 隨轉各容三（作為『隨轉』的心，各自可以容納三種性質） 牟尼善必同（聖者的善心必定相同） 無記隨或善（無記的『隨轉』心有時也可能是善的） 釋曰。初一行頌。明二等起。第二一行頌。約六識。明差別。后一行頌。約三性辨同異。等起有二種者。標也。表無表色等起。有二種也。因及彼剎那者。列名也。一因等起。二剎那等起。發業前心。名因等起。在先為因故 與業俱心。名剎那等起 同一剎那時故。如次第應知名轉名隨轉者。因等起心。說名為轉。謂能轉業。轉之言起。將作業時。能引發故 剎那等起。名為隨轉。謂隨業轉。正作業時。不相離故 見斷識唯轉者。此下四句分別。此初句也。謂見斷識。唯能為轉。但為遠因。助尋伺心。能起表也。不為隨轉。于外門心。正起業時。見斷無故(外門者謂修斷)唯隨轉五識者。第二句也。謂五識身。無分別故。不能為轉。外門起故。能為隨轉。修斷意通二者。明俱句也。修所斷識。有分別故。而能為轉。外門起故。亦為隨轉。無漏異熟非者俱非句也。謂無漏法。唯在定故。不能發業。非轉非隨轉。若異熟心。任運起故。不能發業。非轉非隨轉。于轉善等性隨轉各容三者。明轉隨轉三性不同也。善等性者。等取不善無記也。三者三性也。謂轉心。若善。隨轉容三性。轉心 解釋：第一行偈頌，說明兩種等起。第二行偈頌，根據六識，說明差別。后一行偈頌，根據三種性質辨別同異。等起有兩種，這是標示。表色和無表色的等起，有兩種。『因』和『彼剎那』，這是列出名稱。一是因等起，二是剎那等起。發起業力之前的心，叫做因等起，因為它在先作為原因。與業力同時的心，叫做剎那等起，因為它在同一剎那。應該按照次第知道。稱作『轉』和『隨轉』，因等起的心，被稱為『轉』，意思是能夠轉變業力。『轉』的意思是發起，將要造作業時，能夠引發。剎那等起，被稱為『隨轉』，意思是跟隨業力轉變。正在造作業時，不相分離。『見斷識唯轉』，以下四句分別說明。這是第一句。意思是見斷所斷的意識，只能作為『轉』，只是作為遙遠的原因，幫助尋伺心，能夠發起表色。不能作為『隨轉』，因為在外門心，正在發起業力時，沒有見斷（外門指的是修斷）。『唯隨轉五識』，這是第二句。意思是五識身，因為沒有分別，所以不能作為『轉』。因為外門發起，所以能夠作為『隨轉』。『修斷意通二』，說明既是『轉』也是『隨轉』。修所斷的意識，因為有分別，所以能夠作為『轉』。因為外門發起，所以也能作為『隨轉』。『無漏異熟非』，說明既不是『轉』也不是『隨轉』。意思是無漏法，只在禪定中，不能發起業力，所以既不是『轉』也不是『隨轉』。如果是異熟心，任運而起，不能發起業力，所以既不是『轉』也不是『隨轉』。『于轉善等性隨轉各容三』，說明『轉』和『隨轉』的三種性質不同。『善等性』，『等』包括不善和無記。『三』指的是三種性質。意思是作為『轉』的心，如果是善的，那麼作為『隨轉』的心可以容納三種性質。作為『轉』的心
【English Translation】 English version Subsequent Transformation The consciousness severed by view is only 'transformation' (The consciousness severed by view can only serve as 'transformation') Only the five consciousnesses are 'subsequent transformation' (Only the five consciousnesses can serve as 'subsequent transformation') The consciousness severed by cultivation encompasses both (The consciousness severed by cultivation can serve as both 'transformation' and 'subsequent transformation') The unconditioned and resultant are not (The unconditioned and resultant cannot serve as either 'transformation' or 'subsequent transformation') Regarding the nature of goodness, etc., in 'transformation' (Regarding the mind as 'transformation', it can be of good nature, etc.) Each 'subsequent transformation' can accommodate three (Each mind as 'subsequent transformation' can accommodate three natures) The sage's goodness must be the same (The good mind of a sage must be the same) The neutral 'subsequent transformation' may sometimes be good (The neutral 'subsequent transformation' mind may sometimes be good) Explanation: The first line of the verse explains the two kinds of arising. The second line of the verse explains the differences based on the six consciousnesses. The last line of the verse distinguishes similarities and differences based on the three natures. There are two kinds of arising, this is a label. The arising of manifested and unmanifested forms are of two kinds. 'Cause' and 'that moment', these are the names listed. One is causal arising, and the other is momentary arising. The mind before the initiation of karma is called causal arising, because it is the cause in advance. The mind simultaneous with karma is called momentary arising, because it is at the same moment. It should be known in order. What is called 'transformation' and 'subsequent transformation'? The mind of causal arising is called 'transformation', meaning it can transform karma. 'Transformation' means arising, when about to create karma, it can initiate it. Momentary arising is called 'subsequent transformation', meaning it transforms following karma. When creating karma, it is inseparable. 'The consciousness severed by view is only transformation', the following four sentences explain separately. This is the first sentence. It means the consciousness severed by view can only serve as 'transformation', only as a distant cause, assisting the seeking and contemplating mind, it can initiate manifested form. It cannot serve as 'subsequent transformation', because in the external mind, when karma is being initiated, there is no severance by view (external mind refers to severance by cultivation). 'Only the five consciousnesses are subsequent transformation', this is the second sentence. It means the five consciousness bodies, because they have no discrimination, cannot serve as 'transformation'. Because the external mind arises, it can serve as 'subsequent transformation'. 'The consciousness severed by cultivation encompasses both', explains that it is both 'transformation' and 'subsequent transformation'. The consciousness severed by cultivation, because it has discrimination, can serve as 'transformation'. Because the external mind arises, it can also serve as 'subsequent transformation'. 'The unconditioned and resultant are not', explains that it is neither 'transformation' nor 'subsequent transformation'. It means the unconditioned dharma, only in meditation, cannot initiate karma, so it is neither 'transformation' nor 'subsequent transformation'. If it is a resultant mind, arising spontaneously, it cannot initiate karma, so it is neither 'transformation' nor 'subsequent transformation'. 'Regarding the nature of goodness, etc., in transformation, each subsequent transformation can accommodate three', explains that the three natures of 'transformation' and 'subsequent transformation' are different. 'Goodness, etc.', 'etc.' includes unwholesome and neutral. 'Three' refers to the three natures. It means the mind as 'transformation', if it is good, then the mind as 'subsequent transformation' can accommodate three natures. The mind as 'transformation'
。若不善隨轉。亦容三性。轉心若無記。隨轉亦容三性。牟尼善必同者。明佛心也。謂佛轉心。若是善性。后隨轉心。亦必是善。故言必同。無記隨或善者。佛無記心。若是轉者。其隨轉心。或是善性。亦通無記。是故言或。以佛世尊于說法時。心或增長。無萎歇故。故無記轉心。通善心隨轉。言佛有無記心也。若依薩婆多宗。許佛有異熟。通果。威儀。三無記心也。若依大眾部宗。說佛無無記心。心唯是善。以佛世尊常在定故。故契經言。那伽行在定。那伽住在定。那伽坐在定。那伽臥在定(那伽此雲龍頭。顯佛世尊)。
俱舍論頌疏論本第十三 大正藏第 41 冊 No. 1823 俱舍論頌疏論本
俱舍論頌疏論本第十四
從此第三。廣明表無表。一明三無表。二依三別解。且初明三無表者。論云。傍論已了。復應辨前表無表相。頌曰。
無表三律儀 不律儀非二
釋曰。無表有三者。一者律儀。二者不律儀三者非律儀。非不律儀。頌言非二者。即是第三非律儀。非不律儀也。能遮能滅惡戒相續。故名律儀。
從此第二。依三別解。就中有五。一別解律儀二總明成就。三明得戒因緣。四明舍差別。五約處明成就第一別解律儀中。一明三善律儀。二別明初律儀。且初
【現代漢語翻譯】 現代漢語譯本：如果不善於隨之轉變，也可能包含三種性質（善、惡、無記）。如果轉變的心是無記性，隨之轉變的心也可能包含三種性質。『牟尼善必同者』，是說明佛的心。意思是說，如果佛轉變的心是善性，那麼之後隨之轉變的心也必定是善性，所以說『必同』。『無記隨或善者』，佛的無記心，如果是轉變的心，那麼隨之轉變的心，可能是善性，也可能是無記性，所以說『或』。因為佛世尊在說法時，心或者增長，沒有萎靡衰竭的時候，所以無記的轉變心，可以通向善心的隨之轉變。這是說佛有無記心。如果依照薩婆多宗（Sarvastivada，一切有部），允許佛有異熟（vipaka，果報），通果（fruition），威儀（irya，行為舉止），三種無記心。如果依照大眾部宗（Mahasanghika，大眾部），說佛沒有無記心，心唯有是善。因為佛世尊常在定中的緣故，所以契經上說，『那伽（Naga，此雲龍頭，顯佛世尊）行在定，那伽住在定，那伽坐在定，那伽臥在定』。 從此第三，廣泛闡明表和無表。一、闡明三種無表。二、依據三種分別解釋。首先闡明三種無表。論中說：『旁論已經結束，應該辨別之前的表和無表的相。』頌詞說：『無表有三種，律儀（sila，戒律），不律儀（asila，非戒律），非二（neither）。』解釋說：無表有三種，一是律儀，二是不律儀，三是非律儀，非不律儀。頌詞說『非二』，就是第三種非律儀，非不律儀。能夠遮止和滅除惡戒的相續，所以叫做律儀。 從此第二，依據三種分別解釋。其中有五點：一、分別解釋律儀，二、總的說明成就，三、說明得戒的因緣，四、說明舍戒的差別，五、依據處所說明成就。第一，分別解釋律儀中，一、闡明三種善律儀，二、分別闡明最初的律儀。首先
【English Translation】 English version: If one is not skilled in following transformations, it may also encompass the three natures (wholesome, unwholesome, and neutral). If the transforming mind is neutral, the following transforming mind may also encompass the three natures. 'Muni's (sage) wholesome must be the same' means to explain the Buddha's mind. It means that if the Buddha's transforming mind is wholesome, then the following transforming mind must also be wholesome, hence the saying 'must be the same.' 'Neutral following may be wholesome' means that the Buddha's neutral mind, if it is a transforming mind, then the following transforming mind may be wholesome or may be neutral, hence the saying 'may.' Because when the World Honored One (Buddha) is expounding the Dharma, the mind either increases and does not have times of withering and exhaustion, therefore the neutral transforming mind can lead to the wholesome following transformation of the mind. This is to say that the Buddha has a neutral mind. If according to the Sarvastivada (Sarvastivada, the school of 'everything exists'), it is allowed that the Buddha has three kinds of neutral minds: resultant (vipaka, karmic result), fruition (fruition), and deportment (irya, behavior). If according to the Mahasanghika (Mahasanghika, the Great Assembly School), it is said that the Buddha does not have a neutral mind, and the mind is only wholesome. Because the World Honored One (Buddha) is always in samadhi (samadhi, meditative concentration), therefore the sutras say, 'Naga (Naga, meaning dragon head, referring to the World Honored One) walks in samadhi, Naga dwells in samadhi, Naga sits in samadhi, Naga lies in samadhi.' From this third section, we extensively explain the manifested and unmanifested. First, we explain the three unmanifested. Second, we explain based on the three distinctions. First, we explain the three unmanifested. The treatise says: 'The side discussion is finished, and we should distinguish the characteristics of the previous manifested and unmanifested.' The verse says: 'The unmanifested has three types: precepts (sila, discipline), non-precepts (asila, lack of discipline), and neither (neither).' The explanation says: The unmanifested has three types: first, precepts; second, non-precepts; and third, neither precepts nor non-precepts. The verse says 'neither' refers to the third type, neither precepts nor non-precepts. It is called precepts because it can prevent and extinguish the continuation of bad precepts. From this second section, we explain based on the three distinctions. There are five points: first, explaining precepts separately; second, generally explaining accomplishment; third, explaining the causes and conditions for obtaining precepts; fourth, explaining the differences in abandoning precepts; and fifth, explaining accomplishment based on location. First, in explaining precepts separately, first, we explain the three wholesome precepts; second, we explain the initial precepts separately. First
明三善律儀者。論云。如是律儀差別有幾。頌曰。
律儀別解脫 靜慮及道生
釋曰。此標三律儀也。一別解脫律儀(謂欲廛戒)二靜慮生律儀(謂色廛戒) 三道生律儀(謂無漏戒) 就第二別明初律儀中。一明初律儀。二安立四戒。三別解異名。且明初律儀者。論云。初律儀相差別云何。頌曰。
初律儀八種 實體唯有四 形轉名異故 各別不相違
釋曰。初句辨名。次三句明體。初律儀八種者。標也。一苾芻律儀。二苾芻尼律儀。三正學律儀。謂正學六法故(於五戒上。加不非時食也)。四勤策律儀。勤為大僧之所策勵。舊云沙彌。五勤策女律儀。六近事律儀。七近事女律儀。八近住律儀。如是八種。總名第一別解脫律儀也。實體唯有四者。明體也。名雖有八實體唯四。一苾芻。二勤策。三近事。四近住。所以然者。離苾芻戒。無別苾芻尼律儀。離勤策戒。無別正學勤策女律儀。離近事戒。無別近事女律儀。故體唯四。形轉名異故者。釋其所由也。形謂形相。即女男根。但由形轉。名有異故。戒體無別。謂轉根位。令本苾芻戒名苾芻尼律儀。或苾芻尼戒。名苾芻律儀。令本勤策戒名勤策女律儀。或勤策女及正學戒。名勤策律儀。令本近事戒。為近事女律儀。或近事女戒。為近事律
【現代漢語翻譯】 現代漢語譯本 關於三種善律儀。《論》中說：『這樣的律儀差別有幾種？』頌文說： 『律儀有別解脫，靜慮以及道所生。』 解釋：這標示了三種律儀。一是別解脫律儀（指欲界的戒律），二是靜慮生律儀（指色界的戒律），三是道生律儀（指無漏的戒律）。 就第二點，詳細說明最初的律儀，分為三部分：一、說明最初的律儀；二、安立四種戒；三、區分不同的名稱。首先說明最初的律儀。《論》中說：『最初律儀的相狀差別是怎樣的？』頌文說： 『最初律儀有八種，實體只有四種；因為形相轉變，名稱才不同，各自並不互相違背。』 解釋：第一句辨別名稱，後面三句說明本體。『最初律儀有八種』，這是標示。一是苾芻（bhiksu，比丘）律儀，二是苾芻尼（bhiksuni，比丘尼）律儀，三是正學律儀（因為要學習六法，即在五戒的基礎上，加上不非時食），四是勤策律儀（勤奮地被大僧策勵，舊稱沙彌（sramanera）），五是勤策女律儀，六是近事律儀（優婆塞），七是近事女律儀（優婆夷），八是近住律儀（八關齋戒）。這八種總稱為第一別解脫律儀。 『實體只有四種』，這是說明本體。名稱雖然有八種，但實體只有四種：一是苾芻，二是勤策，三是近事，四是近住。原因是，離開苾芻戒，就沒有單獨的苾芻尼律儀；離開勤策戒，就沒有單獨的正學和勤策女律儀；離開近事戒，就沒有單獨的近事女律儀。所以本體只有四種。 『因為形相轉變，名稱才不同』，這是解釋原因。形，指的是形相，即男女的性器官。只是由於形相的轉變，名稱才有所不同，戒體並沒有區別。比如，通過轉變性器官，使原本的苾芻戒稱為苾芻尼律儀，或者使苾芻尼戒稱為苾芻律儀；使原本的勤策戒稱為勤策女律儀，或者使勤策女和正學戒稱為勤策律儀；使原本的近事戒成為近事女律儀，或者使近事女戒成為近事律儀。
【English Translation】 English version Regarding the three kinds of good precepts. The Shastra says: 'How many kinds of differences are there in these precepts?' The verse says: 'Precepts are of different kinds: Pratimoksha, born of Dhyana, and born of the Path.' Explanation: This indicates the three kinds of precepts. First, the Pratimoksha precepts (referring to the precepts of the desire realm); second, the precepts born of Dhyana (referring to the precepts of the form realm); and third, the precepts born of the Path (referring to the precepts of the non-outflow). Regarding the second point, explaining the initial precepts in detail, divided into three parts: first, explaining the initial precepts; second, establishing the four kinds of precepts; and third, distinguishing different names. First, explaining the initial precepts. The Shastra says: 'What are the differences in the characteristics of the initial precepts?' The verse says: 'The initial precepts are of eight kinds, but the substance is only four; because of the transformation of form, the names are different, and they do not contradict each other.' Explanation: The first sentence distinguishes the names, and the following three sentences explain the substance. 'The initial precepts are of eight kinds,' this is an indication. First, the Bhikshu (monk) precepts; second, the Bhikshuni (nun) precepts; third, the Shikshamana (probationary nun) precepts (because one must learn the six dharmas, that is, adding non-untimely eating to the five precepts); fourth, the Sramanera (novice monk) precepts (diligently exhorted by the great Sangha); fifth, the Sramanerika (novice nun) precepts; sixth, the Upasaka (layman) precepts; seventh, the Upasika (laywoman) precepts; eighth, the Upavasatha (one-day observance) precepts. These eight kinds are collectively called the first Pratimoksha precepts. 'The substance is only four,' this is explaining the substance. Although there are eight names, there are only four substances: first, Bhikshu; second, Sramanera; third, Upasaka; fourth, Upavasatha. The reason is that without the Bhikshu precepts, there are no separate Bhikshuni precepts; without the Sramanera precepts, there are no separate Shikshamana and Sramanerika precepts; without the Upasaka precepts, there are no separate Upasika precepts. Therefore, there are only four substances. 'Because of the transformation of form, the names are different,' this is explaining the reason. Form refers to the form, that is, the male and female sexual organs. Only because of the transformation of form, the names are different, and the precept body is not different. For example, by transforming the sexual organs, the original Bhikshu precepts are called Bhikshuni precepts, or the Bhikshuni precepts are called Bhikshu precepts; the original Sramanera precepts are called Sramanerika precepts, or the Sramanerika and Shikshamana precepts are called Sramanera precepts; the original Upasaka precepts become Upasika precepts, or the Upasika precepts become Upasaka precepts.
儀。故論云。非轉根位有舍先得。得先未得律儀因緣故。四律儀非異三體(解云。舍戒因緣。總有四種舍。得戒因緣。謂從他受等。今轉根位。非四舍攝。故非有舍先得戒因緣也 又轉根位。無得先未得戒之因緣。故知尼等四戒。不異苾芻等三體也) 問若從近事。受勤策戒。復從勤策。受苾芻戒。此三律儀。為由增足遠離方便。立別別名。如只金錢加一名雙。或五錢上加五名十。十上加十。成二十耶。為此三戒其體各別具足頓生。答三種律儀。其體各別。具足頓生。故於苾芻身中。有二百六十五戒。俱時而轉。問三種律儀。同不殺等。既爾相望。同類何別。答由因緣別。相望有異。因謂求戒。心名因也。本求五戒等。心有別也。緣謂戒師名緣。如五戒從一人受。十戒從兩師受。大戒從十師受。緣有別也。以諸遠離。依因緣發故。因緣別遠離有異。戒名遠離遠離惡也。又論云。若無此事。舍苾芻律儀。爾時則應三律儀皆舍。前二攝在後一中故。既不許然。故三各別。然此三種。互不相違。於一身中。俱時而轉。非由受后。舍前律儀。勿舍苾芻戒。便非近事等(解云。舍苾芻時。既名近事等。明知三戒俱時轉也)。
從此第二。安立四律儀。論云。近事。近住。勤策。苾芻。四種律儀。云何安立。頌曰。
受
【現代漢語翻譯】 現代漢語譯本 儀。故《論》云：『非轉根位有舍先得，得先未得律儀因緣故。』四律儀非異三體。（解釋說：舍戒的因緣，總共有四種舍。得戒的因緣，謂從他人受等。現在轉根位，不屬於四種舍的範疇，所以不是有舍先得戒的因緣。又轉根位，沒有得先未得戒的因緣。所以知道尼的四戒，不異於苾芻等的三體。） 問：若從近事（Upasaka，優婆塞，在家男居士）受勤策戒（Sramanera，沙彌戒），復從勤策（Sramanera，沙彌）受苾芻戒（Bhiksu，比丘戒），這三種律儀，是由增加戒條以遠離惡行的方式，而立下不同的名稱，如同一枚金錢加一個名稱為雙，或五枚錢上加五枚名稱為十，十枚上加十枚，成為二十嗎？還是說這三種戒體各自不同，具足而頓然產生？ 答：三種律儀，其體各別，具足頓生。所以在苾芻（Bhiksu，比丘）身中，有二百六十五戒，同時運轉。問：三種律儀，同樣是不殺等戒，既然如此，相互之間，同類之處有什麼區別？ 答：由因緣不同，相互之間有差異。因，是指求戒的心，名為因。原本所求的五戒等，心有所不同。緣，是指戒師，名為緣。如五戒從一人受，十戒從兩位師父受，大戒從十位師父受，緣有所不同。因為諸種遠離惡行的行為，依因緣而生髮，所以因緣不同，遠離惡行的行為也有差異。戒，名為遠離，遠離惡行。又《論》云：『若無此事，舍苾芻（Bhiksu，比丘）律儀，爾時則應三律儀皆舍，前二攝在後一中故。』既然不允許這樣，所以三種戒體各自不同。然而這三種戒體，互相不違背，於一身中，同時運轉，不是因為受后戒，而捨棄前戒。不要因為捨棄苾芻（Bhiksu，比丘）戒，就不是近事（Upasaka，優婆塞）等。（解釋說：捨棄苾芻（Bhiksu，比丘）戒時，還名為近事（Upasaka，優婆塞）等，明白知道三種戒體同時運轉。） 從此第二，安立四律儀。《論》云：『近事（Upasaka，優婆塞），近住（Upavasatha，八關齋戒），勤策（Sramanera，沙彌），苾芻（Bhiksu，比丘），四種律儀，云何安立？』頌曰： 受
【English Translation】 English version Therefore, the Shastra says: 'It is not that one relinquishes the previously obtained precepts when changing one's root nature, because of the causes and conditions for obtaining precepts that were previously not obtained.' The four types of precepts are not different in essence from the three bodies. (Explanation: The causes and conditions for relinquishing precepts generally involve four types of relinquishment. The causes and conditions for obtaining precepts include receiving them from others, etc. Now, changing one's root nature does not fall under the four types of relinquishment, so it is not a case of relinquishing the previously obtained precepts. Furthermore, changing one's root nature does not involve the causes and conditions for obtaining precepts that were previously not obtained. Therefore, it is known that the four precepts of nuns are not different in essence from the three bodies of Bhiksus, etc.) Question: If one receives the Sramanera (勤策戒, novice monk's precepts) precepts from an Upasaka (近事, lay male devotee), and then receives the Bhiksu (苾芻戒, full monk's precepts) precepts from a Sramanera (勤策, novice monk), are these three types of precepts established with different names based on the method of increasing the number of precepts to distance oneself from evil deeds, like adding a name 'double' to one coin, or adding five to five coins to name it ten, and adding ten to ten to make twenty? Or are these three types of precepts each distinct in essence, complete and arising instantaneously? Answer: The three types of precepts are each distinct in essence, complete and arising instantaneously. Therefore, in the body of a Bhiksu (苾芻, full monk), there are two hundred and sixty-five precepts that operate simultaneously. Question: The three types of precepts are the same in terms of not killing, etc. Since this is the case, what is the difference between them in terms of their similarities? Answer: Due to the difference in causes and conditions, there are differences between them. The 'cause' refers to the mind that seeks the precepts, which is called the cause. The original intention to seek the five precepts, etc., is different. The 'condition' refers to the precept master, which is called the condition. For example, the five precepts are received from one person, the ten precepts are received from two masters, and the great precepts are received from ten masters. The conditions are different. Because all distancing from evil deeds arises based on causes and conditions, the distancing from evil deeds differs due to the difference in causes and conditions. Precepts are called distancing, distancing from evil deeds. Furthermore, the Shastra says: 'If this were not the case, if one were to relinquish the Bhiksu (苾芻, full monk) precepts, then all three types of precepts should be relinquished, because the first two are included in the last one.' Since this is not allowed, the three types of precepts are each distinct. However, these three types do not contradict each other and operate simultaneously in one body, not because one relinquishes the previous precepts after receiving the later precepts. Do not think that relinquishing the Bhiksu (苾芻, full monk) precepts means one is no longer an Upasaka (近事, lay male devotee), etc. (Explanation: When relinquishing the Bhiksu (苾芻, full monk) precepts, one is still called an Upasaka (近事, lay male devotee), etc., clearly indicating that the three types of precepts operate simultaneously.) From this second section, the establishment of the four types of precepts. The Shastra says: 'Upasaka (近事, lay male devotee), Upavasatha (近住, eight precepts), Sramanera (勤策, novice monk), Bhiksu (苾芻, full monk), how are the four types of precepts established?' The verse says: Received
離五八十 一切所應離 立近事近住 勤策及苾芻
釋曰。初兩句標戒數。下兩句立戒名。謂若受離五所應遠離。安立第一近事律儀。五所應離者。一者殺生。二不與取。三欲邪行。四虛誑語。五飲諸酒。若受離八所應遠離。安立第二近住律儀。八所應離者。一者殺生。二不與取。三非梵行。四虛誑語。五飲諸酒。六塗飾香鬘歌舞觀聽。七眠坐高廣嚴麗床座。八食非時食。若受離十所應遠離。安立第三勤策律儀。謂於前八。塗飾香鬘。歌舞觀聽。開為二種。復加受畜金銀等寶(解云。譏嫌重故。開一為二。妨廢修道。制畜金銀也)若受離一切所應遠離身語業。安立第四苾芻律儀。
從此第三。別釋異名。論云。別解脫律儀。名差別者何。頌曰。
俱得名尸羅 妙行業律儀 唯初表無表 名別解業道
釋曰。此有六名。一能平險業。故名尸羅。訓釋言詞者。謂清涼義。如伽陀言。受持戒樂。身無熱惱。故名尸羅。二智者稱揚。故名妙行。三所作自體。故名為業。問豈不無表亦名無作。如何今說所作自體。答有慚恥者。受無表力。不造眾惡。故名不作表思所造。得所作名。四能防身語。故名律儀。第五第六名者。頌言唯初表無表名別解業道。名別解脫者。第五名也。業道者。第六名也
【現代漢語翻譯】 現代漢語譯本 離五八十，一切所應離，立近事近住，勤策及苾芻。
釋曰：最初兩句標明戒律的數量，下面兩句確立戒律的名稱。如果受持遠離五種應當遠離的事，就安立第一種近事律儀。五種應當遠離的事是：一是殺生（pāṇātipātā veramaṇī sikkhāpadaṃ samādiyāmi，不殺生戒），二是不與取（adinnādānā veramaṇī sikkhāpadaṃ samādiyāmi，不偷盜戒），三是欲邪行（abrahmacariyā veramaṇī sikkhāpadaṃ samādiyāmi，不邪淫戒），四是虛誑語（musāvādā veramaṇī sikkhāpadaṃ samādiyāmi，不妄語戒），五是飲諸酒（surāmerayamajjapamādaṭṭhānā veramaṇī sikkhāpadaṃ samādiyāmi，不飲酒戒）。如果受持遠離八種應當遠離的事，就安立第二種近住律儀。八種應當遠離的事是：一是殺生，二是不與取，三是非梵行（abrahmacariyā veramaṇī sikkhāpadaṃ samādiyāmi，不凈行戒），四是虛誑語，五是飲諸酒，六是塗飾香鬘歌舞觀聽（uccāsayanamahāsayana veramaṇī sikkhāpadaṃ samādiyāmi，不著香花鬘，不歌舞倡伎，不故往觀聽戒），七是眠坐高廣嚴麗床座（uccāsayanamahāsayana veramaṇī sikkhāpadaṃ samādiyāmi，不坐臥高廣大床戒），八是食非時食（vikālabhojanā veramaṇī sikkhāpadaṃ samādiyāmi，不非時食戒）。如果受持遠離十種應當遠離的事，就安立第三種勤策律儀。就是在前面八種的基礎上，把塗飾香鬘歌舞觀聽分為兩種。又加上受持不畜金銀等寶（jātarūparajatapaṭiggahaṇā veramaṇī sikkhāpadaṃ samādiyāmi，不捉持生像金銀寶物戒）（解釋說：因為譏嫌嚴重，所以把一種分為兩種；爲了妨礙修道，所以禁止畜積金銀）。如果受持遠離一切應當遠離的身語業，就安立第四種苾芻（bhikkhu，比丘）律儀。
從此第三部分，分別解釋不同的名稱。論中說：別解脫律儀，名稱的差別是什麼？頌文說：
俱得名尸羅，妙行業律儀，唯初表無表，名別解業道。
釋曰：這裡有六個名稱。一是能平息危險的行業，所以名為尸羅（śīla，戒）。訓釋這個詞的含義是清涼。如伽陀所說：『受持戒律帶來快樂，身心沒有熱惱』，所以名為尸羅。二是智者稱揚，所以名為妙行。三是所作的自體，所以名為業。問：難道無表（avijñapti，無表色）不也名為無作嗎？為什麼現在說所作自體？答：有慚愧心的人，依靠無表的力量，不造作各種惡業，所以名為不作；表思所造的，得到所作的名稱。四是能防止身語，所以名為律儀。第五和第六個名稱，頌文說：『唯初表無表，名別解業道』。名為別解脫（prātimokṣa，波羅提木叉）的是第五個名稱。業道（karmapatha）是第六個名稱。
【English Translation】 English version Leaving five, leaving eight, all that should be left behind, Establishing the Upāsaka (lay follower), Upavāsa (one-day observance), Śrāmaṇera (novice monk), and Bhikṣu (fully ordained monk).
Explanation: The first two lines indicate the number of precepts. The following two lines establish the names of the precepts. If one undertakes to abandon the five things that should be abandoned, one establishes the first Upāsaka (lay follower) precepts. The five things that should be abandoned are: first, killing living beings (pāṇātipātā veramaṇī sikkhāpadaṃ samādiyāmi, abstaining from killing); second, not taking what is not given (adinnādānā veramaṇī sikkhāpadaṃ samādiyāmi, abstaining from stealing); third, sexual misconduct (abrahmacariyā veramaṇī sikkhāpadaṃ samādiyāmi, abstaining from sexual misconduct); fourth, false speech (musāvādā veramaṇī sikkhāpadaṃ samādiyāmi, abstaining from lying); fifth, drinking intoxicants (surāmerayamajjapamādaṭṭhānā veramaṇī sikkhāpadaṃ samādiyāmi, abstaining from intoxicants). If one undertakes to abandon the eight things that should be abandoned, one establishes the second Upavāsa (one-day observance) precepts. The eight things that should be abandoned are: first, killing living beings; second, not taking what is not given; third, non-celibacy (abrahmacariyā veramaṇī sikkhāpadaṃ samādiyāmi, abstaining from unchastity); fourth, false speech; fifth, drinking intoxicants; sixth, adorning oneself with perfumes, garlands, singing, dancing, and watching performances (uccāsayanamahāsayana veramaṇī sikkhāpadaṃ samādiyāmi, abstaining from wearing garlands, using perfumes, singing, dancing and attending theatrical performances); seventh, sleeping and sitting on high and luxurious beds and seats (uccāsayanamahāsayana veramaṇī sikkhāpadaṃ samādiyāmi, abstaining from using high or luxurious beds); eighth, eating at improper times (vikālabhojanā veramaṇī sikkhāpadaṃ samādiyāmi, abstaining from eating at the wrong time). If one undertakes to abandon the ten things that should be abandoned, one establishes the third Śrāmaṇera (novice monk) precepts. This is based on the previous eight, dividing adorning oneself with perfumes, garlands, singing, dancing, and watching performances into two categories. In addition, one undertakes not to possess gold, silver, and other treasures (jātarūparajatapaṭiggahaṇā veramaṇī sikkhāpadaṃ samādiyāmi, abstaining from accepting gold and silver). (Explanation: Because criticism is serious, one is divided into two; to prevent hindering the path of cultivation, the possession of gold and silver is prohibited.) If one undertakes to abandon all bodily and verbal actions that should be abandoned, one establishes the fourth Bhikṣu (fully ordained monk) precepts.
From this third part, the different names are explained separately. The treatise says: What are the differences in the names of the Prātimokṣa (rules of monastic discipline)? The verse says:
All are named Śīla (moral conduct), excellent conduct, and precepts, Only the initial expressed and unexpressed are named liberation and karmapatha (path of action).
Explanation: Here there are six names. First, it can pacify dangerous actions, so it is called Śīla (śīla, moral conduct). The explanation of this term is coolness. As the Gāthā (verse) says: 'Holding the precepts brings happiness, the body and mind have no heat,' so it is called Śīla. Second, it is praised by the wise, so it is called excellent conduct. Third, it is the self-nature of what is done, so it is called karma. Question: Isn't the unexpressed (avijñapti, non-manifestation) also called non-action? Why is it now said to be the self-nature of what is done? Answer: Those who have a sense of shame, relying on the power of the unexpressed, do not create various evil deeds, so it is called non-action; what is created by expressed thought is given the name of what is done. Fourth, it can prevent bodily and verbal actions, so it is called precepts. For the fifth and sixth names, the verse says: 'Only the initial expressed and unexpressed are named liberation and karmapatha.' The fifth name is Prātimokṣa (prātimokṣa, individual liberation). Karmapatha (karmapatha, path of action) is the sixth name.
。初謂初念。謂受戒時。別別棄捨種種惡故。依初別舍義。立別解脫名。第二念等。雖能捨惡。非初舍故。不得名為別解脫也 第二念等。但得名為別解脫律儀。能防非故。故律儀名。通初后位。無差別也。別解脫律儀者。別解脫之律儀。依主釋也。又此初念。亦名業道。第六名也。本求戒思。今日究竟。依業暢義。立業道名。謂戒前思。名之為業。初念戒體。名之為道。思所游履故。業家之道。故名業道。故初剎那。名別解脫。初棄惡故。亦得名為別解脫律儀。能防非故。亦得名為根本業道。暢思起故。第二念等。不名業道。非暢思故。名為後起。根本后故。
從此第二。總明成就。于中有二。一總明成就。二約世明成就。就初總明。復分三段。一明成三戒。二明斷律儀。三會經二律儀。此下第一。明成三戒。論云。誰成就何律儀。頌曰。
八成別解脫 得靜慮聖者 成靜慮道生 后二隨心轉
釋曰。初句明成別解脫。次兩句明成定道。后句明差別。八成別解脫者。始自苾芻。終於近住。此之八眾。成別解脫戒也。得靜慮者。謂得根本四靜慮。及未至中間。兼上三靜慮近分。總名靜慮。諸近分地近靜慮故。得靜慮名。如近村邑得村邑名。得聖者。謂學無學也。若得靜慮者。成靜慮生律儀。謂
【現代漢語翻譯】 現代漢語譯本：最初的念頭被稱為『初念』，指的是受戒的時刻。之所以稱為『別解脫』（Vimoksha，解脫），是因為在受戒時，能夠一一捨棄種種惡行。『別解脫』這個名稱是根據最初的、個別的捨棄之義而建立的。至於第二念等後續的念頭，雖然也能捨棄惡行，但因為不是最初的捨棄，所以不能被稱為『別解脫』。 第二念等只能被稱為『別解脫律儀』（Vimoksha-samvara，別解脫的戒律），因為它們能夠防止違犯。因此，『律儀』（Samvara，戒律）這個名稱可以普遍適用於受戒的最初和後續階段，沒有差別。『別解脫律儀』的意思是『別解脫的律儀』，這是一種依主釋（Tatpurusha，梵文複合詞的一種）。此外，這最初的念頭也被稱為『業道』（Karma-patha，行為的道路），是第六個名稱。原本所追求的戒的思惟，在今天得以究竟完成，因此根據業的暢達之義，建立『業道』這個名稱。也就是說，戒前的思惟被稱為『業』，最初念頭的戒體被稱為『道』，因為思惟所遊歷、踐行。如同業家的道路，所以稱為『業道』。因此，最初的剎那（Kshana，瞬間）被稱為『別解脫』，因為最初捨棄惡行；也可以被稱為『別解脫律儀』，因為能夠防止違犯；也可以被稱為『根本業道』，因為暢達思惟而生起。至於第二念等，不能稱為『業道』，因為不是暢達思惟而生起，而是被稱為『後起』，是根本之後的行為。 從這裡開始，第二部分總括地說明成就。其中分為兩部分：一是總括地說明成就，二是根據世間來分別說明成就。首先，就總括說明成就的部分，又分為三個小段：一是說明成就三種戒，二是說明斷律儀，三是會合經中的兩種律儀。以下是第一部分，說明成就三種戒。論中說：『誰成就何種律儀？』頌文說： 『八眾成就別解脫，得靜慮聖者，成就靜慮道生，后二隨心轉。』 解釋說：第一句說明成就別解脫，第二、三句說明成就定道，最後一句說明差別。『八眾成就別解脫』，指的是從比丘（Bhikshu，出家男眾）開始，到近住（Upasaka，在家男眾）為止的這八種僧眾，成就別解脫戒。『得靜慮者』，指的是獲得根本四靜慮（Dhyana，禪定）以及未至定（Anagamin，不還果）和中間定（Antarabhava，中陰身），兼及上三靜慮的近分定（Upacara-samadhi，近行定）。總稱為靜慮。之所以稱為『得靜慮』，是因為這些近分地接近靜慮，如同接近村莊的地方被稱為村莊一樣。『得聖者』，指的是有學位（Saiksha，有待學習者）和無學位（Arhat，阿羅漢）。如果獲得靜慮，就能成就靜慮生律儀（Dhyana-samvara，由禪定所生的戒律）。
【English Translation】 English version: The initial thought is called 'first thought,' referring to the moment of receiving precepts. It is called 'Vimoksha' (liberation) because, at the time of receiving precepts, one can individually abandon various evil deeds. The name 'Vimoksha' is established based on the meaning of the initial, individual abandonment. As for the second thought and subsequent thoughts, although they can also abandon evil deeds, they cannot be called 'Vimoksha' because they are not the initial abandonment. The second thought and subsequent thoughts can only be called 'Vimoksha-samvara' (the discipline of liberation), because they can prevent transgressions. Therefore, the name 'Samvara' (discipline) can be universally applied to the initial and subsequent stages of receiving precepts, without distinction. 'Vimoksha-samvara' means 'the discipline of Vimoksha,' which is a Tatpurusha compound. In addition, this initial thought is also called 'Karma-patha' (the path of action), the sixth name. The thought of precepts originally sought is ultimately completed today, so based on the meaning of the unobstructedness of karma, the name 'Karma-patha' is established. That is to say, the thought before the precepts is called 'karma,' and the precept body of the initial thought is called 'path,' because it is traveled and practiced by thought. Like the path of a karma family, it is called 'Karma-patha.' Therefore, the initial kshana (moment) is called 'Vimoksha' because it initially abandons evil deeds; it can also be called 'Vimoksha-samvara' because it can prevent transgressions; it can also be called 'fundamental Karma-patha' because it arises from unobstructed thought. As for the second thought and subsequent thoughts, they cannot be called 'Karma-patha' because they do not arise from unobstructed thought, but are called 'subsequent arising,' which is an action after the fundamental. From here, the second part comprehensively explains accomplishment. It is divided into two parts: one is a comprehensive explanation of accomplishment, and the other is a separate explanation of accomplishment according to the world. First, regarding the part of comprehensively explaining accomplishment, it is further divided into three sections: one is to explain the accomplishment of the three vows, the second is to explain the severance of discipline, and the third is to combine the two disciplines in the sutras. The following is the first part, explaining the accomplishment of the three vows. The treatise says: 'Who accomplishes what kind of discipline?' The verse says: 'The eight assemblies accomplish Vimoksha, those who attain Dhyana and are noble, accomplish Dhyana-born discipline, the latter two follow the mind.' The explanation says: The first sentence explains the accomplishment of Vimoksha, the second and third sentences explain the accomplishment of Dhyana-patha, and the last sentence explains the difference. 'The eight assemblies accomplish Vimoksha' refers to the eight assemblies from Bhikshu (ordained male) to Upasaka (lay male), who accomplish the Vimoksha precepts. 'Those who attain Dhyana' refers to those who have attained the four fundamental Dhyanas (meditative states) and the Anagamin (non-returner) and Antarabhava (intermediate state), as well as the Upacara-samadhi (access concentration) of the upper three Dhyanas. These are collectively called Dhyana. They are called 'attaining Dhyana' because these access grounds are close to Dhyana, just as places close to villages are called villages. 'Those who attain nobility' refers to Saiksha (those who still have to learn) and Arhat (worthy one). If one attains Dhyana, one can accomplish Dhyana-samvara (discipline born of Dhyana).
戒從靜慮生。或依靜慮故。名靜慮生律儀。若得聖者。成道生律儀。后二隨心轉者。唯定道二名心隨轉。入定則有出定則無。與定心。俱名心隨轉。別解脫戒。非心隨轉。異心無心。亦恒轉故(異心者。惡無記也)。
從此第二。明斷律儀。論云。靜慮無漏。二種律儀。依何義故。名斷律儀。頌曰。
未至九無間 俱生二名斷
釋曰。未至九無間者。謂未至地。九無間道。有斷律儀。此無間道。通靜慮道及無漏道也。俱生二名斷者。二謂靜慮無漏戒。此戒與未至九無間道。俱時而生。名俱生二也。此俱生二。以能永斷欲廛惡戒。及能起惑。名斷律儀。前八無間。俱生二戒。能斷欲惑。名斷律儀。第九無間。俱生二戒。能斷欲惑。兼斷惡戒。名斷律儀。以此惡戒是緣縛斷。要斷能緣九品惑盡。方名為斷。故前八品。不斷惡戒。唯未至地。能斷欲惑。故取未至也。無間道斷惑。解脫道證滅。故唯無間。名斷律儀。有靜慮律儀。非斷律儀。應作四句。第一句者。除未至定九無間道。有漏律儀。取所餘未至地有漏解脫道律儀。及上地有漏靜慮律儀。以有漏故。名靜慮律儀。不斷惑故。非斷律儀。第二句者。依未至定。九無間道。無漏律儀。以無漏故。非靜慮律儀。以無間道。故名斷律儀。第三句者。謂未至
【現代漢語翻譯】 現代漢語譯本 戒律的產生源於靜慮（Dhyana，禪定）。或者因為依賴靜慮的緣故，稱為靜慮所生的律儀。如果證得聖果，就成就成道所生的律儀。后兩種隨心而轉的律儀，只有定和道這兩種律儀可以稱為隨心而轉。入定時有，出定時無。與定心同時存在，所以稱為隨心而轉。別解脫戒（Pratimoksha，波羅提木叉）不是隨心而轉的，因為在異心（指噁心或無記心）或無心狀態下，它也恒常存在（異心指的是噁心或無記心）。
從這裡開始第二部分，闡明斷律儀。論中說：『靜慮和無漏這兩種律儀，依據什麼意義被稱為斷律儀？』頌文說：
『未至定和九無間道，俱生二戒稱為斷。』
解釋：『未至定和九無間道』，指的是未至定地和九個無間道（Anantarya-marga，無間道）。有斷律儀存在於此。這裡的無間道，包括靜慮道和無漏道。『俱生二戒稱為斷』，二指的是靜慮戒和無漏戒。這兩種戒與未至定和九無間道同時產生，稱為俱生二戒。這俱生二戒，因為能夠永遠斷除欲界的惡戒，以及能夠生起迷惑，所以稱為斷律儀。前八個無間道，俱生二戒能夠斷除欲界的迷惑，所以稱為斷律儀。第九個無間道，俱生二戒能夠斷除欲界的迷惑，並且斷除惡戒，所以稱為斷律儀。因為這種惡戒是緣縛斷，需要斷除能緣的九品惑才能稱為斷。所以前八品不能斷除惡戒。只有未至地能夠斷除欲界的迷惑，所以取未至地。無間道斷除迷惑，解脫道（Vimukti-marga，解脫道）證得滅，所以只有無間道稱為斷律儀。有靜慮律儀，但不是斷律儀的情況，應該作四句分析。第一句：除了未至定九無間道的有漏律儀，取其餘未至地的有漏解脫道律儀，以及上地的有漏靜慮律儀。因為是有漏的，所以稱為靜慮律儀，因為不能斷除迷惑，所以不是斷律儀。第二句：依據未至定的九無間道，產生的無漏律儀。因為是無漏的，所以不是靜慮律儀，因為是無間道，所以稱為斷律儀。第三句：指的是未至定。
【English Translation】 English version Precepts arise from Dhyana (meditative absorption). Or, because they rely on Dhyana, they are called precepts born of Dhyana. If one attains sainthood, one achieves precepts born of the Path. Of the latter two types of precepts that follow the mind, only the precepts of Samadhi (concentration) and the Path can be called mind-following. They exist when in Samadhi, and do not exist when out of Samadhi. Existing simultaneously with the mind in Samadhi, they are called mind-following. The Pratimoksha (individual liberation) precepts do not follow the mind, because they constantly exist even in a different mind (referring to an evil or neutral mind) or a mind without thought (a mind in nirodha-samapatti). (A 'different mind' refers to an evil or neutral mind).
From here begins the second part, clarifying the precepts of severance. The treatise says: 'The two types of precepts, Dhyana and Anasrava (without outflows), according to what meaning are they called precepts of severance?' The verse says:
'The Near-Attainment and the Nine Immediate Paths, the two co-arisen precepts are called severance.'
Explanation: 'The Near-Attainment and the Nine Immediate Paths' refers to the Near-Attainment realm and the nine Anantarya-margas (paths of immediate consequence). The precepts of severance exist here. These Immediate Paths include both the path of Dhyana and the path of Anasrava. 'The two co-arisen precepts are called severance,' 'two' refers to the precepts of Dhyana and Anasrava. These two precepts arise simultaneously with the Near-Attainment and the nine Immediate Paths, and are called the two co-arisen precepts. These two co-arisen precepts, because they can permanently sever the evil precepts of the desire realm and can generate delusion, are called precepts of severance. The first eight Immediate Paths, the two co-arisen precepts can sever the delusions of the desire realm, and are therefore called precepts of severance. The ninth Immediate Path, the two co-arisen precepts can sever the delusions of the desire realm and also sever the evil precepts, and are therefore called precepts of severance. Because these evil precepts are severed by conditioned bondage, it is necessary to sever the nine grades of delusion that can condition them in order to be called severance. Therefore, the first eight grades cannot sever the evil precepts. Only the Near-Attainment realm can sever the delusions of the desire realm, so the Near-Attainment realm is taken. The Immediate Path severs delusion, and the Vimukti-marga (path of liberation) realizes cessation, so only the Immediate Path is called the precepts of severance. There are precepts of Dhyana that are not precepts of severance, and four statements should be made. The first statement: except for the outflowing precepts of the Near-Attainment Samadhi and the nine Immediate Paths, take the outflowing precepts of the path of liberation of the remaining Near-Attainment realm, and the outflowing precepts of Dhyana of the upper realms. Because they are outflowing, they are called precepts of Dhyana, and because they cannot sever delusion, they are not precepts of severance. The second statement: based on the nine Immediate Paths of the Near-Attainment Samadhi, the outflow-free precepts that arise. Because they are outflow-free, they are not precepts of Dhyana, and because they are Immediate Paths, they are called precepts of severance. The third statement: refers to the Near-Attainment.
定。九無間道有漏律儀。以有漏故。名靜慮律儀。無間道故。名斷律儀。第四句者。除未至定。九無間道無漏律儀。取所餘未至地。無漏解脫道。及上地一切無漏律儀。以無漏故。非靜慮律儀。非無間道故。非斷律儀也。
無漏律儀。非斷律儀。亦有四句。準前四句。思而可知。
從此第三。會經二律儀。論云。若爾世尊所說。略戒頌曰 身律儀善哉 善哉語律儀 意律儀善哉 善哉遍律儀(遍律儀者。總嘆三業)。
又契經說。應善守護。應善安住眼根律儀。問此上兩經意及眼根。此二律儀。以何為自性。答此二自性。非無表色。若爾是何。頌曰。
正知正念合 名意根律儀
釋曰。正知正念合名意根律儀者。合前二種正知正念。名意根律儀。正知是慧。正念是念。以此念慧。能防過非。故二律儀。慧念為體。
從此第二。約世明成就。一成就無表。二成就表。三明惡戒名。四成表無表。就成無表中。一約世明成就。二約世成處中。三住善惡成中。且初約世明成就者。論云。今應思擇。表及無表。誰成就何。齊何時分(問也)且辨成無表律儀不律儀。頌曰(答也。表在後文明也。此唯明無表。故言且也)。
住別解無表 未舍恒成現 剎那后成過 不律儀亦然
【現代漢語翻譯】 現代漢語譯本： 『定』是指禪定。九無間道（Kshanika-nirantaramaarga，指九個階段的無間道）的有漏律儀，因為是有漏的，所以稱為『靜慮律儀』（Dhyana-samvara，指通過禪定獲得的戒律）；因為是無間道，所以稱為『斷律儀』（Cheda-samvara，指能夠斷除煩惱的戒律）。第四種情況是：除了未至定（Anagami-dhyana，指一種禪定狀態），九無間道的無漏律儀，以及未至地的無漏解脫道，以及上地的一切無漏律儀。因為是無漏的，所以不是『靜慮律儀』；因為不是無間道，所以不是『斷律儀』。
無漏律儀，不是斷律儀，也有四種情況，可以參照前面的四種情況來理解。
從這裡開始是第三部分，會合經中的兩種律儀。論中說：『如果這樣，世尊所說的略戒頌說：身律儀善哉，善哉語律儀，意律儀善哉，善哉遍律儀。』（『遍律儀』是指總括讚歎身、語、意三業）。
又有契經說：『應當善於守護，應當善於安住眼根律儀。』問：這兩部經的含義以及眼根，這兩種律儀，以什麼為自性？答：這兩種律儀的自性，不是無表色（Avijnapti-rupa，指無法直接感知的色法）。如果不是無表色，那是什麼呢？頌說：
正知正念合，名意根律儀。
解釋說：『正知正念合名意根律儀』，是指將前面的兩種正知正念合在一起，稱為意根律儀。正知是慧（Prajna，指智慧），正念是念（Smriti，指憶念）。憑藉這種念和慧，能夠防止過失。所以這兩種律儀，以慧和念為體。
從這裡開始是第二部分，關於世間成就的討論。一是成就無表，二是成就表（Vijnapti，指可以表達的行為），三是說明惡戒的名稱，四是成就表和無表。在成就無表的部分中，一是關於世間成就的討論，二是關於世間成就之處的討論，三是關於處於善惡狀態的成就的討論。首先是關於世間成就的討論。論中說：『現在應當思考，表和無表，誰成就什麼？到什麼時候？』（這是提問）暫且辨別成就無表律儀和不律儀。頌說（回答。關於表的內容在後面說明。這裡只說明無表，所以說是『暫且』）：
住別解無表，未舍恒成現，剎那后成過，不律儀亦然。
【English Translation】 English version: 'Samadhi' refers to meditative concentration. The contaminated precepts (Samskrta-samvara) of the nine Kshanika-nirantaramaarga (paths of immediate consequence), because they are contaminated, are called 'Dhyana-samvara' (precepts obtained through meditation); because they are paths of immediate consequence, they are called 'Cheda-samvara' (precepts that can cut off afflictions). The fourth case is: excluding Anagami-dhyana (a state of meditation), the uncontaminated precepts (Asamskrta-samvara) of the nine paths of immediate consequence, as well as the uncontaminated path of liberation of the Anagami-bhumi (stage of non-returning), and all uncontaminated precepts of the higher stages. Because they are uncontaminated, they are not 'Dhyana-samvara'; because they are not paths of immediate consequence, they are not 'Cheda-samvara'.
Uncontaminated precepts, which are not precepts of severance, also have four cases, which can be understood by referring to the previous four cases.
From here begins the third part, which combines the two types of precepts in the sutras. The treatise says: 'If so, the verse of precepts briefly stated by the World Honored One says: 'Good is bodily discipline, good is verbal discipline, good is mental discipline, good is all-encompassing discipline.' ('All-encompassing discipline' refers to the general praise of the three karmas of body, speech, and mind).
Also, a sutra says: 'One should be good at guarding, one should be good at abiding in the discipline of the eye faculty.' Question: What is the meaning of these two sutras and the eye faculty, and what is the self-nature of these two types of precepts? Answer: The self-nature of these two types of precepts is not Avijnapti-rupa (unmanifested form). If it is not unmanifested form, then what is it? The verse says:
Right knowledge and right mindfulness combined, are called the discipline of the mind faculty.
The explanation says: 'Right knowledge and right mindfulness combined are called the discipline of the mind faculty,' which means that combining the previous two types of right knowledge and right mindfulness is called the discipline of the mind faculty. Right knowledge is Prajna (wisdom), and right mindfulness is Smriti (recollection). With this mindfulness and wisdom, one can prevent faults. Therefore, these two types of precepts have wisdom and mindfulness as their essence.
From here begins the second part, a discussion of worldly achievements. First, achieving unmanifested actions (Avijnapti); second, achieving manifested actions (Vijnapti); third, explaining the names of evil precepts; and fourth, achieving both manifested and unmanifested actions. In the part about achieving unmanifested actions, first is a discussion of worldly achievements, second is a discussion of the place of worldly achievements, and third is a discussion of achievements in good and evil states. First is the discussion of worldly achievements. The treatise says: 'Now we should consider, who achieves what with manifested and unmanifested actions? Until when?' (This is a question.) Let us first distinguish the achievement of unmanifested precepts and non-precepts. The verse says (an answer. The content about manifested actions will be explained later. Here only unmanifested actions are explained, so it says 'let us first'):
Abiding in the unmanifested precepts of individual liberation, constantly achieving manifestation until not abandoned; after a moment, achieving transgression; the same is true of non-precepts.
得靜慮律儀 恒成就過未 聖初除過去 住定道成中
釋曰。前三句。明別解脫無表。次一句。明不律儀無表。次兩句。明定共無表。次一句。明道共無表。后一句。雙明定道。住別解無表未舍恒成現者。別解無表。未舍已來恒成現在。此未舍言。遍流至后定道句中。以說成就必未舍故。剎那后成過者。此明別解脫無表初剎那后亦成過去。法后得故。成過去也。由此初念。唯成現世。若第二念。通成二世。無法前得。不成未來。問何故無法前得。答不隨心。色勢微劣故。無法前得。不律儀亦然者。此明不律儀無表。約世成就。如別解脫戒。故言亦然。謂至未舍惡戒已來恒成現在。初剎那后。亦成過去。得靜慮律儀恒成就過未者。此明靜慮戒。未舍已來恒成過去及與未來。恒成就過者。謂余過去生。所失靜慮戒。今初剎那。必還得彼過去定戒。恒成未者。隨心轉色。勢力強故。若未舍已來。恒成未來。聖初除過去者。謂聖所住。無漏律儀。于初剎那苦法忍位。必成未來。不成過去。此類聖道。先未起故。過去既無。故不說成就。若第二念。恒成過未。與定戒同也。住定道成中者。住謂現住。中謂現在。過未中故。正在定中。說名為住。若在觀位。成現在戒。名為成中。若出觀時。不成現在。以定道戒隨心轉
【現代漢語翻譯】 現代漢語譯本 獲得靜慮律儀（指通過禪定獲得的戒律），恒常成就過去和未來。 聖者最初斷除過去（的煩惱），安住于禪定，在修道過程中成就（戒律）。
解釋：前面三句，說明別解脫無表（指通過受戒獲得的戒體，具有防止惡行的力量）。接下來一句，說明不律儀無表（指自然而然產生的，防止善行的力量）。再接下來兩句，說明定共無表（指通過禪定獲得的，防止惡行的力量）。接下來一句，說明道共無表（指通過智慧獲得的，防止惡行的力量）。最後一句，同時說明禪定和智慧。安住于別解脫無表，在未捨棄之前，恒常成就現在。別解脫無表，在未捨棄之前，恒常成就現在。這個『未捨棄』的說法，一直延續到後面的禪定和智慧的句子中。因為說成就，必定是未捨棄的緣故。剎那之後成為過去，這是說明別解脫無表在最初剎那之後也成為過去。因為法是後來獲得的，所以成為過去。因此，最初的念頭，只成就現在。如果第二個念頭，就通於成就過去和現在。因為法不能先於獲得，所以不能成就未來。問：為什麼法不能先於獲得？答：因為不隨心意，色法的力量微弱的緣故。不律儀也是這樣，這是說明不律儀無表，關於世間的成就，如同別解脫戒一樣。所以說『也是這樣』。意思是說，直到未捨棄惡戒之前，恒常成就現在。最初剎那之後，也成為過去。獲得靜慮律儀，恒常成就過去和未來，這是說明靜慮戒，在未捨棄之前，恒常成就過去和未來。恒常成就過去，是指其餘過去生中所失去的靜慮戒，現在最初剎那，必定重新獲得那些過去的定戒。恒常成就未來，是因為隨心意而轉變色法，力量強大的緣故。如果未捨棄，就恒常成就未來。聖者最初斷除過去，是指聖者所安住的無漏律儀，在最初剎那的苦法忍位，必定成就未來，不能成就過去。因為這類聖道，先前沒有生起過。過去既然沒有，所以不說成就。如果第二個念頭，就恒常成就過去和未來，與定戒相同。安住于禪定，在修道過程中成就，安住是指現在安住。中是指現在。在過去、未來、現在之中，正在禪定之中，就說名為安住。如果在觀位，成就現在的戒，就名為在修道過程中成就。如果出觀的時候，不能成就現在，因為定道戒是隨心意而轉變的。
【English Translation】 English version Gaining the Samadhi Precepts (referring to the precepts obtained through meditation), constantly accomplishes the past and the future. The sage initially eliminates the past (afflictions), dwells in Samadhi, and accomplishes (the precepts) in the process of cultivating the path.
Explanation: The first three sentences explain the Pratimoksha Avijñapti (referring to the precept body obtained through receiving precepts, which has the power to prevent evil deeds). The next sentence explains the Non-precept Avijñapti (referring to the naturally arising power that prevents good deeds). The next two sentences explain the Samadhi-born Avijñapti (referring to the power obtained through meditation that prevents evil deeds). The next sentence explains the Path-born Avijñapti (referring to the power obtained through wisdom that prevents evil deeds). The last sentence simultaneously explains Samadhi and wisdom. Dwelling in the Pratimoksha Avijñapti, before it is abandoned, constantly accomplishes the present. The Pratimoksha Avijñapti, before it is abandoned, constantly accomplishes the present. This statement of 'before it is abandoned' extends to the sentences about Samadhi and wisdom later on. Because saying 'accomplishment' necessarily implies that it has not been abandoned. After a moment, it becomes the past, this explains that the Pratimoksha Avijñapti also becomes the past after the initial moment. Because the Dharma is obtained later, it becomes the past. Therefore, the initial thought only accomplishes the present. If it is the second thought, it encompasses the accomplishment of the past and the present. Because the Dharma cannot precede the obtaining, it cannot accomplish the future. Question: Why can't the Dharma precede the obtaining? Answer: Because it does not follow the mind's intention, and the power of the form is weak. The Non-precept is also like this, this explains the Non-precept Avijñapti, regarding the accomplishment in the world, is like the Pratimoksha precepts. Therefore, it is said 'also like this'. It means that until the evil precepts are not abandoned, they constantly accomplish the present. After the initial moment, it also becomes the past. Gaining the Samadhi precepts, constantly accomplishes the past and the future, this explains the Samadhi precepts, before they are abandoned, constantly accomplish the past and the future. Constantly accomplishing the past refers to the Samadhi precepts lost in the past lives, now in the initial moment, one will surely regain those past Samadhi precepts. Constantly accomplishing the future is because the form is transformed according to the mind's intention, and the power is strong. If it is not abandoned, it constantly accomplishes the future. The sage initially eliminates the past, this refers to the stainless precepts in which the sage dwells, in the initial moment of the Kshanti of Suffering Dharma, it will surely accomplish the future, and cannot accomplish the past. Because this kind of holy path has not arisen before. Since there is no past, it is not said to be accomplished. If it is the second thought, it constantly accomplishes the past and the future, the same as the Samadhi precepts. Dwelling in Samadhi, accomplishing in the process of cultivating the path, dwelling refers to dwelling in the present. Middle refers to the present. Among the past, future, and present, being in Samadhi, it is said to be dwelling. If one is in the position of contemplation, accomplishing the present precepts is called accomplishing in the process of cultivating the path. If one exits contemplation, one cannot accomplish the present, because the Samadhi and Path precepts are transformed according to the mind's intention.
故。
從此第二。約世成處中。論云。已辨安住善惡律儀。住中雲何。頌曰。
住中有無表 初成中后二
釋曰。言住中者。謂非律非不律也有。無表者。謂此住中未必一切皆有無表。或有無表。故標有言。若有無表。即是善戒。或是惡戒。種類所攝。初成中后二者。住中無表初成現在。初剎那后。成過現二世也。
從此第三。明住善惡成中。論云。住律儀不律儀。亦有成惡善無表。不設有成就。為經幾時。頌曰。
住律不律儀 起染凈無表 初成中后二 至染凈勢終
釋曰。上二句。答前問。下二句。答后問。若住律儀。起染無表者。如諸苾芻起勝煩惱。作殺縛等。住不律儀。起凈無表者。如屠人等起淳凈心。作禮佛等。然此二心。未斷已來。所有無表。恒時相續。故此無表。至染凈勢終也。初念唯成現在。后念成過現二世 從此第二。明成表者。論云。已辨無表。成表云何。頌曰。
表正作成中 后成過非未 有覆及無覆 唯成就現在
釋曰。前兩句。明成善惡表。下兩句。明成無記表。表正作成中者。此表謂律不律。及處中表也。正作此表業。恒成現在。名為成中。后成過非未者。此上表業。初剎那后。通成過去。非成未來。不隨心色。勢微劣故。
【現代漢語翻譯】 現代漢語譯本 故。
從此第二，關於世成處中進行討論。《論》中說：『已經辨明了安住于善惡律儀。那麼安住于中間狀態是怎樣的呢？』頌詞說：
『住中有無表，初成中后二。』
解釋：所說的『住中』，是指非律儀也非不律儀的狀態。『無表』，是指這種住中狀態未必一切都有無表，或者說有無表。所以標明『有』字。如果存在無表，那麼就是善戒或者惡戒的種類所包含的。『初成中后二』，住中的無表最初形成於現在，最初剎那之後，成就過去和現在兩世。
從此第三，闡明安住于善惡成就中間狀態。《論》中說：『安住于律儀或不律儀，也有成就惡或善的無表，如果不設立成就，要經歷多久呢？』頌詞說：
『住律不律儀，起染凈無表，初成中后二，至染凈勢終。』
解釋：上面兩句回答前面的問題，下面兩句回答後面的問題。如果安住于律儀，生起染污的無表，例如諸位比丘生起強烈的煩惱，做出殺害、捆綁等行為；安住于不律儀，生起清凈的無表，例如屠夫等生起淳樸清凈的心，做出禮佛等行為。然而這兩種心，在沒有斷除之前，所有的無表，恒常相續。所以這種無表，直到染污或清凈的勢力終結為止。最初的念頭只成就現在，後面的念頭成就過去和現在兩世。從此第二，闡明成就表業者。《論》中說：『已經辨明了無表，成就表業是怎樣的呢？』頌詞說：
『表正作成中，后成過非未，有覆及無覆，唯成就現在。』
解釋：前面兩句闡明成就善惡表業，後面兩句闡明成就無記表業。『表正作成中』，這裡的『表』是指律儀、不律儀以及處中的表業。正在造作這種表業，恒常成就現在，稱為『成中』。『后成過非未』，這種表業，在最初剎那之後，通於過去，不通於未來。因為不隨心色，勢力微弱的緣故。
【English Translation】 English version Therefore.
From this second section, concerning the discussion of the world's formation and the intermediate state. The Shastra says: 'Having distinguished the abiding in good and evil precepts, what is it like to abide in the intermediate state?' The verse says:
'In the intermediate state, there may or may not be non-manifestations; the first formation is in the present, the latter two in the past and present.'
Explanation: 'Abiding in the intermediate state' refers to a state that is neither precepts nor non-precepts. 'Non-manifestations' means that this intermediate state does not necessarily have non-manifestations in all cases, or it may have non-manifestations. Therefore, the word 'may' is specified. If non-manifestations exist, then they are included in the categories of good or evil precepts. 'The first formation is in the present, the latter two' means that the non-manifestations in the intermediate state initially form in the present; after the initial moment, they accomplish both the past and present existences.
From this third section, clarifying the accomplishment of the intermediate state in good and evil. The Shastra says: 'Abiding in precepts or non-precepts also accomplishes evil or good non-manifestations. If accomplishment is not established, how long does it take?' The verse says:
'Abiding in precepts or non-precepts, arising defiled or pure non-manifestations; the first formation is in the present, the latter two until the force of defilement or purity ends.'
Explanation: The first two lines answer the previous question, and the last two lines answer the subsequent question. If abiding in precepts, and defiled non-manifestations arise, such as when bhikshus (monks) generate strong afflictions and commit acts of killing, binding, etc.; if abiding in non-precepts, and pure non-manifestations arise, such as when butchers generate pure minds and perform acts of bowing to the Buddha, etc. However, before these two types of minds are severed, all non-manifestations constantly continue. Therefore, these non-manifestations continue until the force of defilement or purity ends. The initial thought only accomplishes the present, and the subsequent thoughts accomplish both the past and present existences. From this second section, clarifying the accomplishment of manifest actions. The Shastra says: 'Having distinguished non-manifestations, what is the accomplishment of manifest actions?' The verse says:
'Manifest actions are rightly created in the present; the latter accomplishes the past, not the future; with covered and uncovered, only the present is accomplished.'
Explanation: The first two lines clarify the accomplishment of good and evil manifest actions, and the last two lines clarify the accomplishment of neutral manifest actions. 'Manifest actions are rightly created in the present' refers to the manifest actions of precepts, non-precepts, and the intermediate state. Rightly creating these manifest actions constantly accomplishes the present, which is called 'accomplishment in the present.' 'The latter accomplishes the past, not the future' means that these manifest actions, after the initial moment, extend to the past but not to the future because they do not follow the mind and form, and their force is weak.
有覆及無覆唯成就現在者。明無記表也。唯成就現在者。謂無記表。唯法俱得。成現在世。無前後得。不成過未。法力劣故。此無記表。性昧鈍故。從他起故。唯成現在 有覆無記等。能發之心。雖是無記。不隨他起。通成三世。謂無記心。名為劣心。無記表業。從劣心起。其力倍劣彼能起心。故表成現心成三世。有差別也。
從此第三。明惡戒異名。論云。此不律儀。名差別者。頌曰。
惡行惡戒業 業道不律儀
釋曰。此有五名。是不律儀名之差別。是諸智者。所呵厭故。果非愛故。立惡行名。污凈尸羅。故名惡戒。身語所造。故名為業。根本所攝。故名業道。不禁身語。名不律儀。然業道名。唯目初念。通初后位。立餘四名。
從此第四。成表及無表。論云。或成表業。非無表等。應作四句。其事云何。頌曰。
成表非無表 住中劣思作 舍未生表聖 成無表非表
釋曰。初兩句。是第一句。下兩句是第二句。成表非無表者。標也。住中劣思作者。釋也。住非律非不律。名為住中。謂住中人。以微劣心。造善造惡。唯發表業。以心輕故。不發無表。舍未生表聖成無表非表者。謂經生聖住胎藏位。表業未生。過去生者。今時已舍。故不成表。但成無表。若欲色聖。成過
【現代漢語翻譯】 現代漢語譯本 有覆無記和無覆無記，只有成就現在世的。這是說明無記表業。只有成就現在世的，是指無記表業。只有法和心同時得到，才能成就現在世，沒有前後得到的情況，不能成就過去和未來世，因為法力弱小的緣故。這個無記表業，性質昏昧遲鈍，從其他（心）生起，所以只能成就現在世。有覆無記等，能發起（表業）的心，雖然是無記，但不隨其他（心）生起，能通於成就三世。所謂無記心，名為劣心。無記表業，從劣心生起，它的力量比能發起它的心更加弱小，所以表業成就現在世，心成就三世，是有差別的。
從此第三部分，說明惡戒的不同名稱。《論》中說：『這種不律儀，名稱的差別』。頌文說：
『惡行、惡戒、業、業道、不律儀』
解釋：這有五個名稱，是不律儀名稱的差別。因為被有智慧的人所呵斥厭惡，結果不是令人喜愛的，所以立名為惡行。因為玷污清凈的尸羅（Śīla，戒律），所以名為惡戒。因為是身語所造作的，所以名為業。因為被根本（煩惱）所攝持，所以名為業道。因為不能禁止身語，所以名不律儀。然而業道這個名稱，只是指最初的念頭，通於最初和後來的階段，建立其餘四個名稱。
從此第四部分，成就表業和無表業。《論》中說：『或者成就表業，不是無表業等』，應該作四句來分析。這件事是怎樣的呢？頌文說：
『成就表業非無表，住于中間劣思作；捨棄未生表業聖，成就無表非表業。』
解釋：最初兩句是第一句，下面兩句是第二句。『成就表業非無表』，是標示。『住于中間劣思作』，是解釋。住在非律儀非不律儀的狀態，名為住在中間。指住在中間的人，以微弱的心，造作善或惡，只能發表業，因為心力輕微的緣故，不能發無表業。『捨棄未生表業聖，成就無表非表業』，是指經歷出生的聖者，住在胎藏位時，表業尚未生起，過去生中的表業，現在已經捨棄，所以不能成就表業，只能成就無表業。如果是欲界或色界的聖者，成就過去世的無表業。
【English Translation】 English version Of the conditioned and unconditioned, only that which accomplishes the present exists. This clarifies the unrecordable action. Only that which accomplishes the present exists, referring to the unrecordable action. Only when both the Dharma and the mind are obtained simultaneously can the present be accomplished; there is no obtaining before or after, and the past and future cannot be accomplished because the power of the Dharma is weak. This unrecordable action, its nature being obscure and dull, arises from others (minds), so it can only accomplish the present. Conditioned unrecordables, etc., the mind that can initiate (action), although unrecordable, does not arise from others (minds), and can accomplish all three times. The so-called unrecordable mind is called an inferior mind. Unrecordable action arises from an inferior mind, its power being even weaker than the mind that initiates it. Therefore, the action accomplishes the present, while the mind accomplishes all three times; there is a difference.
From this third part, the different names of evil precepts are explained. The Śāstra says: 'These non-restraints, the differences in names.' The verse says:
'Evil conduct, evil precepts, karma, path of karma, non-restraint.'
Explanation: These are five names, which are the differences in the names of non-restraint. Because they are despised and loathed by the wise, and the result is not desirable, they are named evil conduct. Because they defile pure Śīla (precepts), they are named evil precepts. Because they are created by body and speech, they are named karma. Because they are held by the root (afflictions), they are named the path of karma. Because they cannot restrain body and speech, they are named non-restraint. However, the name 'path of karma' only refers to the initial thought, encompassing both the initial and subsequent stages, establishing the remaining four names.
From this fourth part, the accomplishment of recordable and unrecordable actions is explained. The Śāstra says: 'Or the accomplishment of recordable action, not unrecordable action, etc.,' four possibilities should be analyzed. How is this matter?
The verse says:
'Accomplishing recordable, not unrecordable, dwelling in the middle, inferior thought creates; abandoning unarisen recordable action, a sage, accomplishing unrecordable, not recordable action.'
Explanation: The first two lines are the first possibility, and the following two lines are the second possibility. 'Accomplishing recordable, not unrecordable,' is the indication. 'Dwelling in the middle, inferior thought creates,' is the explanation. Dwelling in a state that is neither restraint nor non-restraint is called dwelling in the middle. It refers to a person dwelling in the middle, creating good or evil with a weak mind, only able to express recordable action, because the mind's power is weak, unable to express unrecordable action. 'Abandoning unarisen recordable action, a sage, accomplishing unrecordable, not recordable action,' refers to a sage who has experienced birth, dwelling in the womb, the recordable action has not yet arisen, and the recordable action from past lives has now been abandoned, so recordable action cannot be accomplished, only unrecordable action can be accomplished. If it is a sage of the desire realm or form realm, they accomplish the unrecordable action of the past.
未定道無表。若無色界聖。成過未道共無表 俱句者。謂住處中。重心造業。及未經生。聖人亦成表。成無表名俱句也 俱非者。謂諸異生。住胎藏中。不成表及無表也 從此第三。明得戒緣別。一明得三律儀。二明時分齊。三明近住戒。四明近事戒。五明得三戒別。從此第一明得三律儀。論云。此諸律儀。由何而得。頌曰。
定生得定地 彼聖得道生 別解脫律儀 得由他教等
釋曰。定生得定地者。明得定戒也。有漏未至中間。四根本禪。及上三近分靜慮。名為定地。此定生戒。與定心俱。故得定地。得定戒也。彼聖得道生者。明得道戒也。彼謂彼前靜慮。復說聖言。簡取六地。謂未至中間。四根本定。唯此六地。有無漏道。故說聖言。簡取無漏六靜慮地。得彼聖道。得道生戒。與心俱故。別解脫律儀得由他教等者。明得別解脫戒也。言他教者。從師受故。此有二種。一從僧伽得。僧伽此云眾。苾芻及尼正學。依眾發戒。名從僧伽得。二依補特伽羅得。是別人也。余勤策等。五種戒。不從眾發。名從補特伽羅得。頌云等者。毗婆沙師說。有十種得具戒法。故說等言。一由自然謂佛獨覺。自然是智。以不從師。證此智時。得具足戒。二由證入正性離生。謂憍陳如等五比丘。見道生時。得具足戒。三
【現代漢語翻譯】 現代漢語譯本 未定道無表：如果不是聖者，成就過去、未來之道，共同的無表業（Avijñapti karma，佛教術語，指無法通過身體或語言表達的行為所產生的業力）。 『俱句』是指：在居住的地方，以強烈的意願造業，以及未經受生。聖人也能成就表業（Vijñapti karma，佛教術語，指可以通過身體或語言表達的行為所產生的業力），成就無表業，這稱為『俱句』。 『俱非』是指：各種異生（Pṛthagjana，佛教術語，指凡夫俗子）在胎藏中，不能成就表業和無表業。 從這裡開始第三部分，闡明獲得戒律的因緣差別。一是闡明獲得三種律儀（saṃvara，佛教術語，指戒律，約束身口意的行爲規範），二是闡明時間分際，三是闡明近住戒（Upavāsa，佛教術語，指八關齋戒），四是闡明近事戒（Upāsaka，佛教術語，指在家居士所受的戒律），五是闡明獲得三種戒律的差別。從這裡開始第一部分，闡明獲得三種律儀。 論中說：這些律儀，由什麼而獲得？頌文說： 『定生得定地，彼聖得道生，別解脫律儀，得由他教等。』 解釋：『定生得定地』，闡明獲得定戒（Samādhi-śīla，佛教術語，指通過禪定獲得的戒律）。有漏未至定（Anāgamya，佛教術語，指未至定的欲界定）、中間定（Dhyāna-antarika，佛教術語，指在初禪之前的中間禪定）、四根本禪（catvāri dhyānāni，佛教術語，指色界的四種禪定），以及上面的三種近分靜慮（Upacāra-samādhi，佛教術語，指接近禪定的狀態），稱為定地。這種定生戒，與定心同時產生，因此說『得定地』，即獲得定戒。 『彼聖得道生』，闡明獲得道戒（Mārga-śīla，佛教術語，指通過修行道獲得的戒律）。『彼』是指前面的靜慮。又說『聖』字，是爲了簡別六地，即未至定、中間定、四根本定。只有這六地，有無漏道（Anāsrava-mārga，佛教術語，指超越輪迴的修行之道），所以說『聖』字，是爲了簡別無漏的六靜慮地。獲得這種聖道，獲得道生戒，與心同時產生。 『別解脫律儀得由他教等』，闡明獲得別解脫戒（Prātimokṣa-saṃvara，佛教術語，指比丘、比丘尼等出家眾所受的戒律）。『他教』是指從師受戒。這有兩種：一是『從僧伽（Saṃgha，佛教術語，指僧團）得』，僧伽這裡稱為『眾』，苾芻（Bhikṣu，佛教術語，指比丘）及尼（Bhikṣuṇī，佛教術語，指比丘尼）正學（Śikṣamāṇā，佛教術語，指式叉摩那，預備出家的女子），依靠僧眾發戒，稱為『從僧伽得』。二是『依補特伽羅（Pudgala，佛教術語，指個人）得』，是指其他人。其餘勤策（Śrāmaṇera，佛教術語，指沙彌）等五種戒，不從僧眾發，稱為『從補特伽羅得』。 頌文說『等』字，毗婆沙師（Vaibhāṣika，佛教術語，指毗婆沙宗的論師）說，有十種獲得具足戒（Upasampadā，佛教術語，指受比丘戒）的方法，所以說『等』字。一是由自然，指佛（Buddha，佛教術語，指佛陀）獨覺（Pratyekabuddha，佛教術語，指緣覺），自然是智慧，因為不從師，證得這種智慧時，獲得具足戒。二是由證入正性離生（Samyaktva-nyāmāvakrānti，佛教術語，指證入聖道），指憍陳如（Kauṇḍinya，佛教術語，指五比丘之一）等五比丘，見道生時，獲得具足戒。三
【English Translation】 English version Avijñapti karma of the undetermined path: If not a saint, accomplishing past and future paths, the common avijñapti karma (Avijñapti karma, Buddhist term, referring to the karmic force generated by actions that cannot be expressed through body or speech). 'Both' means: In the place of residence, creating karma with strong intention, and not yet being born. Saints can also accomplish vijñapti karma (Vijñapti karma, Buddhist term, referring to the karmic force generated by actions that can be expressed through body or speech), accomplishing avijñapti karma, this is called 'both'. 'Neither' means: Various ordinary beings (Pṛthagjana, Buddhist term, referring to ordinary people) in the womb, cannot accomplish vijñapti karma and avijñapti karma. From here, the third part, clarifying the differences in conditions for obtaining precepts. First, clarifying the obtaining of the three types of discipline (saṃvara, Buddhist term, referring to precepts, behavioral norms that restrain body, speech, and mind), second, clarifying the divisions of time, third, clarifying the Upavāsa (Upavāsa, Buddhist term, referring to the eight precepts), fourth, clarifying the Upāsaka (Upāsaka, Buddhist term, referring to the precepts received by lay Buddhists), fifth, clarifying the differences in obtaining the three types of precepts. From here, the first part, clarifying the obtaining of the three types of discipline. The treatise says: By what are these disciplines obtained? The verse says: 'Through meditation, one obtains the meditative ground; through the path, the saint obtains birth; the Prātimokṣa discipline is obtained through the teachings of others, etc.' Explanation: 'Through meditation, one obtains the meditative ground', clarifying the obtaining of samādhi-śīla (Samādhi-śīla, Buddhist term, referring to the precepts obtained through meditation). The contaminated Anāgamya (Anāgamya, Buddhist term, referring to the desire realm meditation before reaching the unmoving state), the intermediate meditation (Dhyāna-antarika, Buddhist term, referring to the intermediate meditation before the first dhyana), the four fundamental dhyānas (catvāri dhyānāni, Buddhist term, referring to the four dhyānas of the form realm), and the three preceding stages of concentration (Upacāra-samādhi, Buddhist term, referring to the state approaching meditation), are called the meditative ground. This precept born of meditation arises simultaneously with the mind of meditation, therefore it is said 'obtains the meditative ground', that is, obtains samādhi-śīla. 'Through the path, the saint obtains birth', clarifying the obtaining of mārga-śīla (Mārga-śīla, Buddhist term, referring to the precepts obtained through the path of practice). 'That' refers to the preceding meditation. Furthermore, the word 'saint' is used to distinguish the six grounds, namely Anāgamya, intermediate meditation, and the four fundamental dhyānas. Only these six grounds have the uncontaminated path (Anāsrava-mārga, Buddhist term, referring to the path of practice that transcends reincarnation), therefore the word 'saint' is used to distinguish the six uncontaminated meditative grounds. Obtaining this sacred path, one obtains the precept born of the path, which arises simultaneously with the mind. 'The Prātimokṣa discipline is obtained through the teachings of others, etc.', clarifying the obtaining of Prātimokṣa-saṃvara (Prātimokṣa-saṃvara, Buddhist term, referring to the precepts received by monks, nuns, and other ordained individuals). 'The teachings of others' refers to receiving precepts from a teacher. There are two types: one is 'obtained from the Saṃgha (Saṃgha, Buddhist term, referring to the monastic community)', Saṃgha here is called 'community', Bhikṣu (Bhikṣu, Buddhist term, referring to a monk) and Bhikṣuṇī (Bhikṣuṇī, Buddhist term, referring to a nun) Śikṣamāṇā (Śikṣamāṇā, Buddhist term, referring to a female novice preparing for ordination), relying on the community to generate precepts, this is called 'obtained from the Saṃgha'. The second is 'obtained relying on a Pudgala (Pudgala, Buddhist term, referring to an individual)', referring to other individuals. The remaining Śrāmaṇera (Śrāmaṇera, Buddhist term, referring to a novice monk) and other five precepts, not generated from the community, are called 'obtained from a Pudgala'. The verse says 'etc.', the Vaibhāṣika (Vaibhāṣika, Buddhist term, referring to the scholars of the Vaibhāṣika school) says that there are ten methods of obtaining full ordination (Upasampadā, Buddhist term, referring to receiving the Bhikṣu precepts), therefore the word 'etc.' is used. One is by nature, referring to the Buddha (Buddha, Buddhist term, referring to the Buddha) and Pratyekabuddha (Pratyekabuddha, Buddhist term, referring to a solitary Buddha), nature is wisdom, because not from a teacher, when realizing this wisdom, one obtains full ordination. Two is by entering the rightness of liberation, referring to Kauṇḍinya (Kauṇḍinya, Buddhist term, referring to one of the five first disciples of the Buddha) and the other five Bhikṣus, when seeing the path arise, they obtain full ordination. Three
由佛命善來苾芻。爾時得戒。謂耶舍等。正理論云。由本願力。佛威加故。四由信受佛為大師。得具足戒。謂大迦葉也。五由善巧酬答。謂蘇陀夷。年始七歲。佛問汝家在何。彼答言。三界無家。稱可佛心。未滿二十。佛許僧中羯磨受戒。六由敬受八尊重法。謂大生主。梵云摩訶波阇波提。大梵天王。名大生主。生眾生多故。從梵王邊。乞得以所乞處為名。佛遣阿難為說八法。彼聞敬重。便即得戒。七由遣使。謂法授尼。此尼端正。恐路有難。不住僧中。僧遣使尼。傳法往與授戒。彼便得戒。以尼端正。別開此緣。八由持律為第五人。邊國僧少。許五人受。要須一人持律羯磨。故云第五。九由十眾得。謂于中國。十由三說歸佛法僧。謂六十賢部。共集受具足戒。佛遣阿難。為說三歸。彼便得戒。如上所得別解脫律儀非必定。依表業而發。
從此第二。明戒時分齊。一明別解脫戒。二明不律儀。今即是初戒時分齊者。論云。又此所說。別解脫戒。應齊幾時。要期而受。頌曰。
別解脫律儀 盡壽或晝夜
釋曰。苾芻等七眾。要盡形壽。唯近住戒。一晝夜受。以戒時邊際但有二種。一壽命邊際。二晝夜邊際。故時定爾。若依經部。或一晝夜或多晝夜。皆容受得近住律儀。毗婆沙師言。曾無契經說過晝夜
【現代漢語翻譯】 現代漢語譯本：佛陀命令『善來苾芻』（歡迎來比丘）。當時他們就獲得了戒律，比如耶舍等人。『正理論』中說，由於他們過去世的願力，以及佛陀的威神加持。還有四種情況：由於信受佛陀為大師，而得到具足戒，比如大迦葉（Mahakasyapa）。由於善巧地回答問題，比如蘇陀夷，他年僅七歲。佛陀問他家在哪裡，他回答說：『三界無家』。這符合佛陀的心意。未滿二十歲，佛陀允許僧團通過羯磨（karma，一種僧團會議）為他授戒。由於恭敬地接受八尊重法，比如大生主（Mahaprajapati，佛陀姨母）。梵文是摩訶波阇波提。大梵天王被稱為大生主，因為他生了許多眾生。她從梵天王那裡乞求，並以所乞求的地方為名。佛陀派遣阿難（Ananda）為她說八法，她聽后非常敬重，立刻就得到了戒律。由於派遣使者，比如法授尼。這位尼非常端正，擔心路上有危險，所以沒有住在僧團中。僧團派遣使者尼，傳遞戒法給她，為她授戒，她便得到了戒律。因為這位尼非常端正，所以特別開了這個方便之門。由於持律者作為第五人。邊遠地區僧人較少，允許五個人受戒，但必須有一人持律並主持羯磨，所以說是第五人。由於十位僧眾共同授戒，這發生在中國。由於三次宣說皈依佛、法、僧，比如六十賢部，他們共同聚集受具足戒。佛陀派遣阿難為他們宣說三皈依，他們便得到了戒律。如上所述，所得的別解脫律儀並非必定依表業而發。 從此第二部分，闡明戒律的時間界限。一是闡明別解脫戒，二是闡明不律儀。現在就是第一個部分，戒律的時間界限。論中說：『此外，所說的別解脫戒，應該以多久為期限來受持？』頌文說： 『別解脫律儀，盡壽或晝夜。』 解釋說：比丘等七眾，要盡形壽受持。只有近住戒，受持一晝夜。因為戒律的時間界限只有兩種：一是壽命的邊際，二是晝夜的邊際，所以時間是固定的。如果按照經部宗的觀點，或者一晝夜，或者多晝夜，都可以受持近住律儀。毗婆沙師說：『從未有契經說過超過晝夜的。』
【English Translation】 English version: The Buddha commanded, 'Welcome, Bhikkhus (monks)!' At that time, they received the precepts, such as Yasa and others. The 'Nyāyānusāra' (a commentary) says that due to their vows from past lives and the Buddha's majestic power. There are four other cases: due to believing and accepting the Buddha as their master, they obtained the full precepts, such as Mahakasyapa (Great Kasyapa). Due to skillfully answering questions, such as Sutrādayin, who was only seven years old. The Buddha asked him where his home was, and he replied, 'The triple world is without a home.' This pleased the Buddha. Before reaching the age of twenty, the Buddha allowed the Sangha (monastic community) to ordain him through karma (a formal act of the Sangha). Due to respectfully accepting the Eight Garudhammas (eight weighty precepts), such as Mahaprajapati (Buddha's aunt and foster mother). In Sanskrit, it is Mahāpajāpatī. The Great Brahma King is called Mahaprajapati because he gave birth to many beings. She begged from the Brahma King and took the name of the place she begged from. The Buddha sent Ananda (Ānanda) to explain the Eight Garudhammas to her. After hearing them, she deeply respected them and immediately received the precepts. Due to sending a messenger, such as Dharma-datta-bhiksuni (Dharma-given nun). This nun was very beautiful, and fearing dangers on the road, she did not stay in the Sangha. The Sangha sent a messenger nun to transmit the Dharma and ordain her, and she received the precepts. Because this nun was very beautiful, this special exception was made. Due to the Vinaya-holder (one who upholds the monastic rules) being the fifth person. In remote regions where there are few monks, five people are allowed to ordain, but one person must uphold the Vinaya and preside over the karma, hence the term 'fifth person.' Due to ordination by ten monks, which occurred in China. Due to reciting the Three Refuges (Buddha, Dharma, Sangha) three times, such as the sixty virtuous ones, who gathered together to receive the full precepts. The Buddha sent Ananda to recite the Three Refuges for them, and they received the precepts. As mentioned above, the Pratimoksha (code of monastic rules) precepts obtained are not necessarily based on physical actions. From this second part, the time limits of the precepts are clarified. First, the Pratimoksha precepts are clarified, and second, the non-precepts are clarified. Now is the first part, the time limits of the precepts. The treatise says: 'Furthermore, for how long should these Pratimoksha precepts be taken?' The verse says: 'The Pratimoksha precepts, for the duration of life or a day and night.' The explanation says: The seven assemblies of Bhikkhus, etc., must be maintained for the duration of their lives. Only the Upavasatha (one-day) precepts are taken for one day and night. Because there are only two types of time limits for the precepts: one is the limit of life, and the other is the limit of day and night, so the time is fixed. According to the Sautrantika (those who rely on the sutras) school, either one day and night or multiple days and nights can be taken for the Upavasatha precepts. The Vibhasa masters say: 'There has never been a sutra that speaks of exceeding a day and night.'
。受近住成。是故我宗。不許斯義。
從此第二。明惡戒時。論云。依何邊際。得不律儀。頌曰。
惡戒無晝夜 謂非如善受
釋曰。要期盡壽。造諸惡業。得不律儀。非一晝夜。謂此非如善戒受故。謂必無有立限對師。我一晝夜受不律儀戒。此是智人所訶厭業。無對師故。無一晝夜。要期盡壽。雖不對師。由起畢竟壞善意樂。得不律儀。
從此第三。明近住戒。就中一明受方法。二明具八支。三明不受近事得近住。且初明受方法者。論云。說一晝夜近住律儀。欲正受時。當云何受。頌曰。
近住于晨旦 下座從師受 隨教說具支 離嚴飾晝夜
釋曰。此有七意。一于晨旦。謂受此戒。要日出時。此戒要經一晝夜故。若旦有礙緣。齋竟亦得受。二須下座。謂在師前。居卑劣座。或蹲或跪曲躬合掌。唯除有病。若不恭敬。不發律儀。三從師受。謂必從師。無容自受。以後若遇諸犯戒緣。由愧戒師。能不違犯。四隨教說。受此戒者。應隨師教受者后說。勿前勿俱。異此授受。二俱不成。五具足受八支。方成近住。隨有所闕。近住不成。六離嚴飾。憍逸處故。常嚴身具。不必須離。緣彼不能生憍逸故。七晝夜謂至明旦日初出時。若不如斯依法受者。但生妙行。不得律儀。云近住者
【現代漢語翻譯】 現代漢語譯本：因此，我宗不認可這種說法。
接下來是第二部分，闡明惡戒。論中說：『依據什麼界限，會獲得不律儀？』頌文說：
『惡戒無晝夜，謂非如善受。』
解釋：必須要立誓終身造作各種惡業，才能獲得不律儀，而不是僅僅一天一夜。因為這不像受持善戒那樣。也就是說，絕對沒有限定時間，對著戒師說：『我只受持一天一夜的不律儀戒。』這是智者所呵斥厭惡的行為。因為沒有戒師，所以沒有一天一夜的說法。必須要立誓終身，即使不對著戒師，由於生起了徹底破壞善意的意樂，也會獲得不律儀。
接下來是第三部分，闡明近住戒。其中，第一是闡明受戒的方法，第二是闡明具足八支，第三是闡明不接受近事戒也能獲得近住戒。首先闡明受戒的方法。論中說：『如果想要如法受持一天一夜的近住律儀，應當如何受持？』頌文說：
『近住于晨旦，下座從師受，隨教說具支，離嚴飾晝夜。』
解釋：這裡有七個要點。第一，在早晨。意思是受持此戒，必須在日出之時。因為此戒要經過一天一夜。如果早晨有障礙，齋戒完畢后也可以受持。第二，必須下座。意思是在戒師面前，坐在卑下的座位上，或者蹲著，或者跪著，彎腰合掌。除非有疾病。如果不恭敬，就不能生起律儀。第三，從戒師受持。意思是必須從戒師處受持，不能自己受持。因為以後如果遇到各種犯戒的因緣，由於顧及戒師，能夠不違犯。第四，跟隨教導唸誦。受戒的人，應當跟隨戒師的教導，在戒師之後唸誦。不要在戒師之前，也不要和戒師同時唸誦。如果不是這樣授受，雙方都不能成就。第五，具足受持八支，才能成就近住。如果缺少任何一支，近住都不能成就。第六，遠離裝飾。因為這是產生驕慢的地方。平常的裝飾品，不一定需要遠離，因為它們不能產生驕慢。第七，一天一夜，意思是到第二天早晨太陽初升之時。如果不如法受持，只能產生妙行，不能得到律儀。所謂的近住（Upavāsa）是指
【English Translation】 English version: Therefore, our school does not accept this view.
Next is the second part, clarifying evil precepts. The treatise says: 'Based on what boundary does one obtain non-restraint?' The verse says:
'Evil precepts have no day or night, meaning not like receiving good precepts.'
Explanation: One must vow to create all kinds of evil karma throughout one's life to obtain non-restraint, not just for one day and night. This is because it is not like receiving good precepts. That is to say, there is absolutely no limiting the time, saying to the preceptor: 'I will only receive the non-restraint precepts for one day and night.' This is a behavior that wise people rebuke and detest. Because there is no preceptor, there is no such thing as one day and night. One must vow for life, and even without a preceptor, due to the arising of the intention to completely destroy good, one will obtain non-restraint.
Next is the third part, clarifying the Upavāsa (near dwelling) precepts. Among them, the first is to clarify the method of receiving the precepts, the second is to clarify the complete eight branches, and the third is to clarify that one can obtain the Upavāsa precepts without receiving the Upāsaka (lay follower) precepts. First, clarify the method of receiving the precepts. The treatise says: 'If one wants to properly receive the Upavāsa (near dwelling) precepts for one day and night, how should one receive them?' The verse says:
'Upavāsa (near dwelling) in the morning, descend from the seat and receive from the teacher, follow the teaching and speak of the complete branches, away from adornments day and night.'
Explanation: There are seven key points here. First, in the morning. This means that to receive these precepts, it must be at sunrise. Because these precepts must last for one day and night. If there are obstacles in the morning, one can also receive them after fasting. Second, one must descend from the seat. This means that in front of the preceptor, one should sit in a humble seat, or squat, or kneel, bowing and joining palms. Unless there is illness. If one is not respectful, one cannot generate the precepts. Third, receive from the teacher. This means that one must receive from the teacher, and cannot receive them oneself. Because later, if one encounters various causes for breaking the precepts, due to considering the preceptor, one can avoid violating them. Fourth, follow the teaching and recite. The person receiving the precepts should follow the teacher's teaching and recite after the teacher. Do not recite before the teacher, nor recite at the same time as the teacher. If the transmission is not done in this way, neither party will succeed. Fifth, one must receive and uphold the eight branches completely to achieve Upavāsa (near dwelling). If any branch is missing, Upavāsa (near dwelling) cannot be achieved. Sixth, stay away from adornments. Because this is a place where pride arises. Ordinary ornaments do not necessarily need to be avoided, because they cannot generate pride. Seventh, one day and night, meaning until the sun rises the next morning. If one does not receive them according to the Dharma, one can only generate virtuous actions, but cannot obtain the precepts. The so-called Upavāsa (near dwelling) refers to
。近阿羅漢住。以隨學彼故。或近盡壽戒住。或名長養長養薄少。善根有情。令其善根漸增長故。如有頌曰 由此能長養 自他善凈心 是故薄伽梵 說此名長養。
從此第二。明具八支。論云。何緣受此。必具八支。頌曰。
戒不逸禁支 四一三如次 為防諸性罪 失念及憍逸
釋曰。前兩句者。離殺等四。名為戒支。防性罪故 離飲酒一。名不放逸支。酒必放逸。犯性戒故 離塗飾等三。名禁約支。以能隨順厭離心故 下兩句者。釋上立三支也。所以立第一戒支者。為防性罪故。殺生等四。名為性罪 立第二不放逸支者。防失念故 立第三禁約支者。防憍逸故 而說此八。名八齋支者。依經部宗。此之八種。總名為齋。別說為支 支者分也。以別成總。得支名故。是故齋名。假而非實。如車眾分(攬眾分成。名為車也)。及四支軍(攬象馬車步。四支成名軍也)。五支散等(攬五分藥。成名散也)。其車軍散。三是假名也 若薩婆多宗。離非時食是齋體。八中一故。亦齋支。所餘七支。八中一故。是齋支。非是離非時食。非齋也。
從此第三。明不受近事。得近住。論云。為唯近事即得受近住。為余亦有受近住耶。頌曰。
近住余亦有 不受三歸無
釋曰。余亦有者。
【現代漢語翻譯】 現代漢語譯本：接近阿羅漢居住，因為隨學他們的緣故。或者接近盡壽持戒居住。或者名為長養，但長養的功德很少。爲了讓具有善根的有情，使他們的善根逐漸增長。如有一首偈頌說：『由此能長養，自他善凈心，是故薄伽梵（Bhagavan，世尊）說此名長養。』
從此第二部分，闡明具足八支。論中說：『因為什麼緣故受持此齋戒，必定要具足八支？』偈頌說：
『戒不逸禁支，四一三如次，為防諸性罪，失念及憍逸。』
解釋說：前面兩句，遠離殺生等四種，名為戒支，因為能防止自性罪的緣故。遠離飲酒一種，名不放逸支，因為飲酒必定會放逸，觸犯自性戒的緣故。遠離塗飾等三種，名為禁約支，因為能夠隨順厭離心的緣故。下面兩句，解釋上面建立三種支的原因。所以建立第一戒支的原因，是爲了防止自性罪的緣故。殺生等四種，名為自性罪。建立第二不放逸支的原因，是爲了防止失唸的緣故。建立第三禁約支的原因，是爲了防止憍逸的緣故。而說這八種，名為八齋支的原因，依據經部宗的觀點，這八種總稱為齋，分別說為支。支的意思是部分。因為各個部分成就總體，所以得到支的名稱。因此齋的名稱，是假名而不是真實的，如車由眾多部分組成（聚集眾多部分而成為車）。以及四支軍隊（聚集象、馬、車、步兵，四支組成軍隊）。五支散等（聚集五種藥物，成為散劑）。車、軍隊、散劑，這三種都是假名。如果薩婆多宗（Sarvastivadins，一切有部），認為離非時食是齋的本體，因為是八支中的一種。也是齋支。其餘七支，因為是八支中的一部分，是齋支，但不是離非時食，就不是齋。
從此第三部分，闡明不接受近事，而得到近住。論中說：『難道只有近事才能接受近住嗎？還是有其他也能接受近住呢？』偈頌說：
『近住余亦有，不受三歸無。』
解釋說：其他也有的情況是，
【English Translation】 English version: One dwells near an Arhat (one who is worthy) in order to learn from them. Or one dwells observing the precepts for the duration of their life. Or it is called 'long-nurturing', but the merits of this nurturing are few. It is to allow sentient beings with good roots to gradually increase their good roots. As a verse says: 'By this one can nurture, one's own and others' pure mind, therefore the Bhagavan (the Blessed One) said this is called long-nurturing.'
From this second part, it clarifies possessing the eight branches. The treatise says: 'For what reason must one possess the eight branches when undertaking this observance?' The verse says:
'Precepts, non-negligence, restraint branches, four, one, three in order, to prevent inherent faults, forgetfulness, and arrogance.'
The explanation says: The first two lines, abstaining from killing, etc., four in total, are called precept branches, because they prevent inherent faults. Abstaining from drinking alcohol, one in total, is called the non-negligence branch, because drinking alcohol inevitably leads to negligence, violating the inherent precepts. Abstaining from adornments, etc., three in total, are called restraint branches, because they can accord with the mind of renunciation. The following two lines explain the reason for establishing the three branches above. The reason for establishing the first precept branch is to prevent inherent faults. Killing, etc., four in total, are called inherent faults. The reason for establishing the second non-negligence branch is to prevent forgetfulness. The reason for establishing the third restraint branch is to prevent arrogance. And saying that these eight are called the eight observance branches, according to the perspective of the Sautrantika (Sutra School), these eight in total are called observance, and are separately called branches. The meaning of branch is part. Because each part accomplishes the whole, it obtains the name of branch. Therefore, the name of observance is nominal and not real, like a chariot composed of many parts (gathering many parts to become a chariot). And the four-division army (gathering elephants, horses, chariots, and infantry, the four divisions forming an army). The five-ingredient powder, etc. (gathering five medicinal ingredients to become a powder). The chariot, army, and powder, these three are nominal.
If the Sarvastivadins (the school of 'everything exists'), consider abstaining from untimely meals as the essence of the observance, because it is one of the eight branches. It is also an observance branch. The remaining seven branches, because they are part of the eight branches, are observance branches, but if it is not abstaining from untimely meals, then it is not observance.
From this third part, it clarifies not accepting the lay vows, but obtaining the near-dwelling. The treatise says: 'Is it only a lay follower who can accept the near-dwelling? Or are there others who can also accept the near-dwelling?' The verse says:
'Near-dwelling others also have, without taking the Three Refuges, no.'
The explanation says: Others also have, meaning that
余謂三歸也。不受近事。但受三歸。亦得近住故。言余亦有。不受三歸。必不得近住。故言不受三歸無。或有不知要受三歸。方始發戒。或復忘誤。直受近住。亦發得戒。由意樂力。發律儀故。
從此第四。明近事戒。一明發戒時。二會經文。三明三品戒。四明三歸體。五明離邪行。六明娶妻不犯。七明離虛誑語。八明遮飲酒。此下第一。明近事律儀。依經部宗。受三歸名三歸近事。后說五戒相。名五戒近事。受三歸時。未發五戒。於此五戒。隨受多少。皆發得戒。若薩婆多宗。受三歸竟。即發五戒。要須五戒。方名近事。故論云。如契經說。佛告大名。諸有在家白衣男子男根成就。歸佛法僧。起殷凈心。發誠諦語。自稱我是鄔波索迦(此云近事)。愿尊憶持。慈悲護念。齊此名曰鄔波索迦。為但受三歸。即成近事(引經起問)。外國諸師。說唯此即成(經部宗答。唯此三歸。即成近事也)。迦濕彌羅國諸論師言。離近事律儀。則非近事(有宗義也。要五戒名近事)。若爾應與此經相違(經部難也。此大名經。但說三歸。不言五戒也)。此不相違。已發戒故(有宗答也)。何時發戒(經部徴已上論文)。頌曰。
稱近事發戒 說如苾芻等
釋曰。稱近事發戒者。答發戒時也。大名經中。稱近事言。
【現代漢語翻譯】 現代漢語譯本： 我說的是三歸依。不受持近事戒，但受持三歸依，也能成為近住者。所以說『余亦有』，指的是不受持三歸依，必定不能成為近住者。所以說不受持三歸依是不行的。或者有人不知道必須受持三歸依，才能開始發戒，或者因為遺忘錯誤，直接受持了近住戒，也能發起戒體，因為意樂的力量，能發起律儀。
從此第四部分，闡明近事戒。一、闡明發戒時；二、會合經文；三、闡明三品戒；四、闡明三歸依的體性；五、闡明遠離邪淫；六、闡明娶妻不犯戒；七、闡明遠離虛妄語；八、闡明遮止飲酒。以下是第一部分，闡明近事律儀。依照經部宗的觀點，受持三歸依稱為三歸近事，後面說五戒的相狀，稱為五戒近事。受持三歸依時，如果沒有發起五戒，那麼對於這五戒，隨受持多少，都能發起戒體。如果是薩婆多宗的觀點，受持三歸依完畢，就發起五戒，必須受持五戒，才能稱為近事。所以論中說：『如契經所說，佛告訴大名，凡是有在家白衣男子，男根具足，歸依佛法僧，生起殷重清凈的心，發出誠實不虛的語言，自稱我是鄔波索迦（Upasaka，此云近事），愿尊者憶持，慈悲護念。到此就叫做鄔波索迦。』難道僅僅受持三歸依，就能成為近事嗎？（引經提出疑問）。外國的諸位法師，說僅僅這樣就能成就（經部宗回答，僅僅這三歸依，就能成為近事）。迦濕彌羅國的諸位論師說，離開近事律儀，就不是近事（有宗的觀點，必須受持五戒才能稱為近事）。如果這樣，就應該與這部經相違背（經部宗反駁，這部《大名經》，只說了三歸依，沒有說五戒）。這並不相違背，因為已經發戒了（有宗回答）。什麼時候發戒呢？（經部宗追問以上論文）。頌文說：
稱近事發戒 說如苾芻等
解釋說：『稱近事發戒者』，回答的是發戒的時候。《大名經》中，稱『近事』這個詞。
【English Translation】 English version: I am referring to the Three Refuges (Triratna). Not undertaking the Upavasatha (close dwelling), but only taking the Three Refuges, one can still be considered a 'close dweller'. Therefore, the phrase '余亦有' (I also have) refers to not taking the Three Refuges, which certainly prevents one from being a 'close dweller'. Thus, not taking the Three Refuges is unacceptable. Alternatively, someone might not know that they must take the Three Refuges to initiate the precepts, or they might mistakenly directly undertake the Upavasatha. They can still generate the precepts because the power of their intention can generate the ethical discipline (Śīla).
From this fourth section, the Upasaka (close attendant) precepts are explained. First, the time of generating the precepts is clarified; second, the sutra texts are reconciled; third, the three grades of precepts are explained; fourth, the nature of the Three Refuges is clarified; fifth, abstaining from sexual misconduct is explained; sixth, marrying a wife is not considered a transgression; seventh, abstaining from false speech is explained; eighth, abstaining from drinking alcohol is explained. The following is the first part, clarifying the Upasaka's ethical discipline. According to the Sautrāntika (Sūtra School) view, taking the Three Refuges is called the 'Three Refuges Upasaka', and later explaining the characteristics of the Five Precepts is called the 'Five Precepts Upasaka'. When taking the Three Refuges, if the Five Precepts have not been generated, then for these Five Precepts, however many are undertaken, the precepts can be generated. According to the Sarvāstivāda (Doctrine of Everything Exists) view, after taking the Three Refuges, the Five Precepts are immediately generated. One must take the Five Precepts to be called an Upasaka. Therefore, the treatise says: 'As the sutra says, the Buddha told Dānānanda (Great Name), 'Any lay male who is a householder, with complete male faculties, who takes refuge in the Buddha, Dharma, and Sangha, generates a sincere and pure mind, speaks truthfully, and calls himself an Upasaka (此云近事, this means 'close attendant'), wishing the Venerable to remember, hold, and compassionately protect him. This is called an Upasaka.' Is it that merely taking the Three Refuges is enough to become an Upasaka?' (The question is raised by quoting the sutra). The foreign teachers say that this alone is sufficient (The Sautrāntika answers, only these Three Refuges are enough to become an Upasaka). The Kashmirian teachers say that without the Upasaka's ethical discipline, one is not an Upasaka (This is the view of the Sarvāstivāda, one must take the Five Precepts to be called an Upasaka). If so, it should contradict this sutra (The Sautrāntika refutes, this Dānānanda Sūtra only speaks of the Three Refuges, not the Five Precepts). This is not contradictory, because the precepts have already been generated (The Sarvāstivāda answers). When are the precepts generated? (The Sautrāntika questions the above text). The verse says:
'Calling oneself an Upasaka generates the precepts, it is said like the Bhikshus (monks) etc.'
The explanation says: 'Calling oneself an Upasaka generates the precepts' answers the time of generating the precepts. In the Dānānanda Sūtra, the term 'Upasaka' is used.
此時發戒。謂經云。自稱我是鄔波索迦愿尊憶持。慈悲護念。此時即發近事五戒。稱近事等言。便發律儀故。本求戒心。擬受五戒。故受三歸。即發五戒。以經復說我從今日。乃至命終。捨生言故。此經意。說舍殺生等。略去殺等。但說捨生。故於前時。已發五戒。說如苾芻等者。舉喻釋成也。說謂經說舍殺生等。由如苾芻。一白三羯磨竟發苾芻戒。后說四重學處者。令識相堅持。近事戒亦然。先受三歸已。發近事戒。后說捨生等。令識相堅持。是故近事。必具律儀。
從此第二會經文。頌曰。
若皆具律儀 何言一分等 謂約能持說
釋曰。前兩句。引經難。后一句。通釋也。經部師言。若具律儀。方名近事。何故世尊言。有四種。一能學一分(謂一戒也)。二能學少分(謂二戒也)。三能學多分(謂三戒四戒也)。四能學滿分(謂五戒也)。謂約能持說者。有宗通釋也。理實近事。須具五戒。謂約能持。說一分等。能持先所受故。說能學言。若不爾者。應言受一分等。經既不言受一分等。明知能學。約能持說。
從此第三。明三品戒。論云。此近事等。一切律儀。何緣得成下中上品。頌曰。
下中上隨心
釋曰。上品心受戒。得上品戒。乃至下品心受。得下品戒。故戒隨心
【現代漢語翻譯】 現代漢語譯本： 此時傳授戒律。正如經文所說：『自稱我是鄔波索迦（Upasaka，近事男），愿尊者憶持，慈悲護念。』此時即傳授近事五戒。稱『近事』等語，便是發起律儀的緣故。原本求戒的心，是打算受持五戒，所以先受三歸依，然後就發起五戒。因為經文又說『我從今日，乃至命終，捨生』等語。此經的用意，是說捨棄殺生等惡行，這裡省略了殺生等，只說『捨生』。所以在之前，就已經發起了五戒。說『如苾芻（Bhiksu，比丘）等』，是舉例子來解釋說明。說『謂經說舍殺生等』，就像比丘，經過一白三羯磨（karma，業）后，就發起比丘戒，之後再說四重學處，是爲了讓他們認識並堅持。近事戒也是這樣，先受三歸依后，發起近事戒，之後再說捨生等，是爲了讓他們認識並堅持。所以近事，必定具足律儀。
從此第二會經文，頌曰：
『若皆具律儀，何言一分等？謂約能持說。』
解釋：前兩句，引用經文來發難，后一句，是通用的解釋。經部師說：如果具足律儀，才能稱為近事，為什麼世尊說，有四種？一是能學一分（指一戒），二是能學少分（指二戒），三是能學多分（指三戒四戒），四是能學滿分（指五戒）。『謂約能持說者』，是有宗的通用解釋。實際上近事，必須具足五戒，這裡是就能夠受持多少來說一分等。因為能夠受持先前所受的戒，所以說『能學』。如果不是這樣，就應該說『受一分等』。經文既然沒有說『受一分等』，就說明『能學』，是就能夠受持多少來說的。
從此第三，說明三品戒。論中說：這些近事等一切律儀，為什麼會成就下品、中品、上品？頌曰：
『下中上隨心。』
解釋：用上品心受戒，就得到上品戒，乃至用下品心受戒，就得到下品戒。所以戒隨心而定。
【English Translation】 English version: At this time, precepts are given. As the sutra says: 'Proclaim yourself as Upasaka (layman), wishing the Venerable One to remember and protect with compassion.' At this time, the five precepts of a lay follower are given. The term 'lay follower' and similar expressions indicate the initiation of ethical discipline (律儀, lǜyí). The original intention to seek precepts is to receive the five precepts, so one first takes refuge in the Three Jewels, and then initiates the five precepts. Because the sutra also says, 'From this day forth, until the end of my life, I will abstain from killing,' and so on. The intention of this sutra is to speak of abstaining from killing and other evil deeds, but here, killing and other things are omitted, and only 'abstaining from life' is mentioned. Therefore, the five precepts have already been initiated before. Saying 'like Bhiksu (monk), etc.' is to use an example to explain. Saying 'the sutra speaks of abstaining from killing, etc.' is like a Bhiksu, after one announcement and three karmas (actions), initiates the Bhiksu precepts, and then speaks of the four major offenses, in order to make them recognize and adhere to them. The lay follower's precepts are also like this, first taking refuge in the Three Jewels, then initiating the lay follower's precepts, and then speaking of abstaining from life, etc., in order to make them recognize and adhere to them. Therefore, a lay follower must possess ethical discipline.
From this second assembly of sutra text, the verse says:
'If all possess ethical discipline, why speak of one part, etc.? It refers to the ability to uphold.'
Explanation: The first two lines quote the sutra to raise a difficulty, and the last line is a general explanation. The Sautrantika (經部, Jīngbù) master says: If one must possess ethical discipline to be called a lay follower, why did the World Honored One say that there are four types? First, one can learn one part (referring to one precept), second, one can learn a few parts (referring to two precepts), third, one can learn many parts (referring to three or four precepts), and fourth, one can learn all parts (referring to five precepts). 'It refers to the ability to uphold' is the general explanation of the Sarvastivada (有宗, Yǒuzōng). In reality, a lay follower must possess all five precepts, but here it speaks of one part, etc., in terms of how much one is able to uphold. Because one is able to uphold the precepts previously received, it is said 'able to learn'. If it were not so, it should be said 'receive one part, etc.' Since the sutra does not say 'receive one part, etc.,' it shows that 'able to learn' refers to the ability to uphold.
From this third part, it explains the three grades of precepts. The treatise says: Why do these lay follower's and other ethical disciplines achieve lower, middle, and upper grades? The verse says:
'Lower, middle, and upper depend on the mind.'
Explanation: Receiving the precepts with an upper-grade mind results in upper-grade precepts, and so on, receiving the precepts with a lower-grade mind results in lower-grade precepts. Therefore, the precepts depend on the mind.
。有三品別。由此理故。或有羅漢。成下品戒。異產生上品戒。
從此第四。明三歸體。論云。諸有歸依佛法僧者。為歸何等。頌曰。
歸依成佛僧 無學二種法 及涅槃擇滅 是說具三歸
釋曰。歸依佛者。不歸佛身。但歸依成佛無學法。由無學法。能成佛故。又佛得無學法。是殊勝故。又佛得無學法。能覺悟一切故 由此三義故。歸依也 無學法者。謂佛身中。盡無生智。無漏五蘊為體 歸依僧者。謂歸依成僧二種法。所謂學法。無學法。此二種法。能成四向四果僧故。故歸依也。歸依法者。唯歸涅槃。涅槃即擇滅也。一切眾生身中。所證擇滅。是善是常。寂滅一相故。通歸依 若依論主。歸依佛者。非直歸依佛無學法。亦歸依佛身。以損生身。成無間罪。故知佛身亦真佛體。故須歸依。歸依僧者。亦歸僧身。以所依身是苾芻故。故通歸依。此能歸依。語表為體。問歸依者。何義。答是救濟義。由歸三寶。解脫苦故。如世尊言。眾人怖所逼。多歸依諸山(山神名也)園苑及叢林(亦神名也)孤樹制多等(孤樹神。制多外道塔也)。此歸依非勝。此歸依非尊。不因此歸依。能解脫眾苦。諸有歸依佛。及歸依法僧。於四聖諦中。恒以慧觀察知苦(苦諦)知苦集(集諦)知永超眾苦。知八支聖道
【現代漢語翻譯】 現代漢語譯本：有三種品級的差別。因為這個道理，有的阿羅漢成就下品戒，而異生能夠成就上品戒。
從第四點開始，闡明三歸依的本體。《瑜伽師地論》中說：『凡是歸依佛、法、僧的人，歸依的是什麼呢？』頌詞說：
『歸依成就佛的僧，無學二種法，以及涅槃擇滅，這就是所說的具足三歸依。』
解釋：歸依佛，不是歸依佛的身軀，而是歸依成就佛的無學法。因為無學法能夠成就佛，而且佛得到的無學法是最殊勝的，佛得到的無學法能夠覺悟一切，因為這三個原因，所以要歸依。無學法，指的是佛身中的盡智、無生智，以無漏五蘊為本體。歸依僧，指的是歸依成就僧的兩種法，即學法和無學法。這兩種法能夠成就四向四果的僧，所以要歸依。歸依法，只歸依涅槃，涅槃就是擇滅。一切眾生身中所證得的擇滅，是善的、是常的，具有寂滅的單一相狀，所以普遍歸依。如果按照論主的觀點，歸依佛，不僅僅是歸依佛的無學法，也要歸依佛的身軀。因為損害佛的生身，會構成無間罪，所以要知道佛身也是真佛的本體，所以需要歸依。歸依僧，也要歸依僧的身軀，因為所依靠的身軀是比丘，所以普遍歸依。這能歸依，以語言表達為本體。問：歸依是什麼意思？答：是救濟的意思。因為歸依三寶，能夠解脫痛苦。就像世尊所說：『眾人被恐懼所逼迫，大多歸依諸山（山神的名字），園苑以及叢林（也是神的名字），孤樹制多等（孤樹神，制多是外道塔）。這種歸依不是殊勝的，這種歸依不是尊貴的，不能因為這種歸依而解脫眾多的痛苦。凡是歸依佛，以及歸依法、僧的人，在四聖諦中，經常用智慧觀察，知道苦（苦諦），知道苦的生起（集諦），知道永遠超越眾苦，知道八支聖道。』
【English Translation】 English version: There are three grades of difference. Because of this reason, some Arhats achieve inferior precepts, while non-saints can achieve superior precepts.
From this fourth point, the essence of the Three Refuges is clarified. The Yogacarabhumi-sastra says: 'Those who take refuge in the Buddha, Dharma, and Sangha, what do they take refuge in?' The verse says:
'Taking refuge in the Sangha that achieves Buddhahood, the two kinds of anāsrava (non-outflow) Dharmas, as well as nirvana (擇滅), which is pratisankhyanirodha (擇滅), this is what is meant by possessing the Three Refuges.'
Explanation: Taking refuge in the Buddha does not mean taking refuge in the Buddha's physical body, but rather taking refuge in the anāsrava Dharmas that enable the attainment of Buddhahood. This is because the anāsrava Dharmas can lead to Buddhahood, and the anāsrava Dharmas attained by the Buddha are supreme, and the anāsrava Dharmas attained by the Buddha can awaken all beings. For these three reasons, one takes refuge. Anāsrava Dharmas refer to the ksaya-jnana (盡智, knowledge of exhaustion) and anutpada-jnana (無生智, knowledge of non-arising) within the Buddha's body, with the anāsrava five aggregates as their essence. Taking refuge in the Sangha means taking refuge in the two kinds of Dharmas that enable the attainment of the Sangha, namely the Dharmas of learning and the anāsrava Dharmas. These two kinds of Dharmas can lead to the Sangha of the four paths and four fruits, so one takes refuge. Taking refuge in the Dharma means taking refuge only in nirvana, which is pratisankhyanirodha. The pratisankhyanirodha realized in the bodies of all beings is good, permanent, and has the single characteristic of quiescence, so one universally takes refuge. According to the sastra master's view, taking refuge in the Buddha means not only taking refuge in the Buddha's anāsrava Dharmas, but also taking refuge in the Buddha's physical body. This is because harming the Buddha's physical body constitutes an anantariya-karma (無間罪, karma of immediate retribution), so one should know that the Buddha's body is also the true essence of the Buddha, so one needs to take refuge. Taking refuge in the Sangha also means taking refuge in the Sangha's physical body, because the body relied upon is that of a bhiksu, so one universally takes refuge. This act of taking refuge has language as its essence. Question: What is the meaning of taking refuge? Answer: It means salvation. Because by taking refuge in the Three Jewels, one can be liberated from suffering. Just as the World Honored One said: 'Driven by fear, many people take refuge in mountains (names of mountain gods), gardens and forests (also names of gods), solitary trees, caityas (制多, stupas of non-Buddhist paths), etc. This refuge is not supreme, this refuge is not venerable, and one cannot be liberated from many sufferings by this refuge. Those who take refuge in the Buddha, and take refuge in the Dharma and Sangha, constantly observe with wisdom the Four Noble Truths, knowing suffering (苦諦, duhkha), knowing the arising of suffering (集諦, samudaya), knowing the transcendence of all suffering, and knowing the Noble Eightfold Path.'
(道諦)。趣安穩涅槃(滅諦)。此歸依最勝。此歸依最尊。必因此歸依。能解脫眾苦。是故歸依。普於一切受律儀處。為方便門。
從此第五。明離邪行。論云。何緣世尊于余律儀處。立離非梵行。唯于近事一律儀中。但制令其離欲邪行(離欲邪行者。自妻不非時也) 頌曰。
邪行最可呵 易離得不作
釋曰。此有三意。制欲邪行。一最可呵責。侵他妻故。感惡趣故。非非梵行。二易遠離故。謂邪行易遠離。在家耽欲。離非梵行。難故不制離非梵行也。三得不作故。謂諸聖者。于欲邪行。決定不作。得不作律儀。經生聖者。性戒成就。雖易多生。亦不犯故。離非梵行。則不如是。謂初二聖。有自妻故。有非梵行。由上三因。是故近事。制欲邪行。若不爾者。應經生聖犯近事戒。有自妻故。
從此第六。明娶妻不犯。論云。諸有先受近事律儀。后娶妻妾。于彼妻妾。先受戒時。得律儀不(問也)。理實應得。勿但於一分。得別解脫律儀(答也)。若爾云何。后非犯戒(難也)。頌曰。
得律儀如誓 非總于相續
釋曰。得律儀如誓者。如本受誓。而得律儀。本受誓云。我於一切有情。誓斷欲邪行罪。非總于相續者。謂誓不言我總於一切有情相續。離非梵行。故於有情得離邪行
【現代漢語翻譯】 現代漢語譯本：(道諦)。（趣向安穩涅槃（滅諦））此歸依最為殊勝，此歸依最為尊貴，必定因此歸依，能夠解脫眾多的痛苦。因此要歸依，普遍地在一切接受律儀之處，作為方便之門。
從此第五點，闡明遠離邪行。論中說：『什麼緣故世尊在其餘律儀之處，設立遠離非梵行，唯獨在近事（Upāsaka）一律儀中，只制定使其遠離欲邪行（離欲邪行者，指不與自己的妻子在不適當的時間行房事）？』頌說：
『邪行最可呵，易離得不作。』
解釋說：這有三種含義，制定欲邪行。一是邪行最應該被呵責，因為侵犯他人之妻，會感得惡趣的果報。而非非梵行則不然。二是邪行容易遠離，因為邪行容易遠離。在家之人耽於情慾，遠離非梵行很難，所以不制定遠離非梵行。三是能夠做到不作，因為諸位聖者，對於欲邪行，決定不會去做，能夠得到不作的律儀。已經證得聖果的人，其性戒已經成就，即使多次轉生，也不會觸犯邪淫。遠離非梵行則不是這樣，因為初果和二果的聖者，有自己的妻子，所以會有非梵行。由於以上三種原因，所以近事戒只制定禁止欲邪行。如果不是這樣，那麼已經證得聖果的人，有自己的妻子，就應該觸犯近事戒了。
從此第六點，闡明娶妻不犯戒。論中說：『如果有人先受了近事律儀，之後又娶妻納妾，對於這些妻妾，在先前受戒的時候，是否能得到律儀？』（這是提問）理應得到律儀，不要僅僅在一部分得到別解脫律儀。（這是回答）如果這樣，為什麼之後不算犯戒呢？（這是反問）頌說：
『得律儀如誓，非總于相續。』
解釋說：得到律儀如同誓言所說，如同最初發誓時所說，而得到律儀。最初發誓說：『我對於一切有情眾生，發誓斷除欲邪行的罪過。』並非總是在相續中，是指發誓時沒有說我總是在一切有情眾生的相續中，遠離非梵行。所以在有情眾生方面，得到遠離邪行的功德。
【English Translation】 English version: (The Truth of the Path). (Leads to the secure Nirvāṇa (Truth of Cessation)). This refuge is the most excellent. This refuge is the most venerable. Surely by this refuge, one can be liberated from all suffering. Therefore, take refuge, universally in all places where vows are taken, as a means of skillful approach.
From this fifth point, it clarifies abstaining from wrong conduct. The treatise says: 'For what reason did the World-Honored One establish abstaining from non-celibate conduct in other precepts, but only in the Upāsaka (lay follower) precept, did he only prescribe abstaining from sexual misconduct (abstaining from sexual misconduct means not engaging in sexual relations with one's own wife at inappropriate times)?' The verse says:
'Wrong conduct is most reprehensible, easy to abandon and obtain non-action.'
Explanation: This has three meanings, prescribing sexual misconduct. First, sexual misconduct is the most reprehensible, because it violates another's wife, and causes one to experience evil destinies. Non-celibate conduct is not like this. Second, it is easy to abandon, because sexual misconduct is easy to abandon. Lay people indulge in desires, and it is difficult to abstain from non-celibate conduct, so it is not prescribed. Third, one can achieve non-action, because all sages will definitely not engage in sexual misconduct, and can obtain the precept of non-action. Those who have attained sainthood, their inherent precepts are already accomplished, and even if they are reborn many times, they will not violate sexual misconduct. Abstaining from non-celibate conduct is not like this, because the first and second stage Arhats have their own wives, so there will be non-celibate conduct. Due to the above three reasons, the Upāsaka precept only prescribes prohibiting sexual misconduct. If it were not so, then those who have attained sainthood, having their own wives, should violate the Upāsaka precept.
From this sixth point, it clarifies that marrying a wife does not violate the precept. The treatise says: 'If someone first takes the Upāsaka precept, and then marries a wife or concubine, with regard to these wives and concubines, when they previously took the precept, did they obtain the precept?' (This is a question) It is reasonable to obtain the precept, do not only obtain individual liberation precepts in part. (This is the answer) If so, why is it not considered a violation later? (This is a counter-question) The verse says:
'Obtaining the precept is like the vow, not total in the continuum.'
Explanation: Obtaining the precept is like what was said in the vow, just like what was said when the vow was first made, and the precept is obtained. The initial vow says: 'I vow to cut off the sin of sexual misconduct for all sentient beings.' It is not total in the continuum, meaning that the vow did not say that I am always abstaining from non-celibate conduct in the continuum of all sentient beings. Therefore, in terms of sentient beings, one obtains the merit of abstaining from wrong conduct.
戒。不得離非梵行戒。故后娶妻妾。非毀犯前戒。
從此第七。明離虛誑語。論云。何緣但制離虛誑語。非離間語等。為近事戒。亦由前說三種因故。謂虛誑語。最可呵故。諸在家者。易遠離故。一切聖者。得不作故。復有別因。頌曰。
以開虛誑語 便越諸學處
釋曰。學處者戒名學處。所應學故。越者違越 若開誑語。便越學處。被檢問時。于所犯戒。便言我不作。因斯于戒。多所違越。故佛為欲令彼堅持。於一切律儀。皆制虛誑語。
從此第八。明離飲酒。論云。何緣于彼諸遮罪中。不制離余。唯遮飲酒。頌曰。
遮中唯離酒 為護余律儀
釋曰。遮罪雖多。飲酒過重。謂飲酒者。心多放逸。必犯律儀。為護律儀。故遮飲酒。酒無定量。少分亦醉。故佛嚴制。乃至茅端亦不許飲酒非性罪。佛教遮制。不許令飲。違遮得罪。故名遮罪。如殺生等。未制戒時。聖必不犯。故名性罪。性是罪故。又性罪相。唯染心行。療病飲酒。不為醉亂。許無染心。故非性罪。
俱舍論頌疏論本第十四 大正藏第 41 冊 No. 1823 俱舍論頌疏論本
俱舍論頌疏論本第十五
從此大文第五。明得三律儀別。就中一明得處時同異。二明有情支因。三明得惡處中
【現代漢語翻譯】 現代漢語譯本： 戒律方面，不得違背不邪淫戒（非梵行戒）。因此，之後娶妻納妾，並不算違犯之前的戒律。 從這裡開始是第七條戒律，闡明遠離虛妄語。論中說：『為何只制定遠離虛妄語，而不制定遠離離間語等？』因為這是近事戒（Upasaka Sila）。也是由於前面所說的三種原因：虛妄語最應受到呵責；諸位在家修行者容易遠離；一切聖者都不會犯。另外還有一個特殊的原因，頌詞說： 『一旦開了虛妄語的口子，便會違越所有的學處（Siksa-pada）。』 解釋：學處，是戒律的別稱，因為是應該學習的地方。違越，就是違犯。如果開了說謊的口子，就會違越學處。當被查問時，對於所犯的戒律，便會說『我沒有做』。因此，對於戒律，就會多有違犯。所以，佛陀爲了讓大家堅持戒律，對於一切律儀，都禁止虛妄語。 從這裡開始是第八條戒律，闡明遠離飲酒。論中說：『為何在那些遮罪（Nisedha）中，不禁止其他的，唯獨禁止飲酒？』頌詞說： 『在遮罪中唯獨禁止飲酒，是爲了守護其他的律儀。』 解釋：遮罪雖然很多，但飲酒的過失最重。因為飲酒的人，內心容易放縱，必定會違犯律儀。爲了守護律儀，所以禁止飲酒。酒沒有定量，少量也會醉。所以佛陀嚴厲禁止，甚至連茅草尖那麼一點也不允許飲用。飲酒不是自性罪（Prakriti-savadyam），是佛陀教導遮止，不允許飲用。違背遮止就會有罪，所以稱為遮罪。例如殺生等，在沒有制定戒律時，聖者也一定不會犯，所以稱為自性罪。自性就是罪的本性。而且自性罪的相狀，唯有染污的心行。爲了治療疾病而飲酒，不是爲了醉酒，允許沒有染污的心，所以不是自性罪。 《俱舍論頌疏論本》第十四 《俱舍論頌疏論本》第十五 從這篇大文的第五部分開始，闡明獲得三種律儀的區別。其中，第一點闡明獲得律儀的處所和時間相同與不同；第二點闡明有情眾生的支分和原因；第三點闡明獲得惡道的處所。
【English Translation】 English version: Regarding precepts, one must not deviate from the precept of abstaining from unchaste conduct (non-Brahmacharya). Therefore, subsequently taking wives and concubines does not constitute a violation of the previous precept. From here begins the seventh precept, elucidating abstaining from false speech. The treatise states: 'Why is only abstaining from false speech prescribed, and not abstaining from divisive speech, etc.?' Because it is a Upasaka Sila (layperson's precept). It is also due to the three reasons mentioned earlier: false speech is most reprehensible; it is easy for all lay practitioners to abstain from; and all sages do not commit it. There is also another special reason, as the verse says: 'Once the door of false speech is opened, all the Siksa-padas (training principles) will be transgressed.' Explanation: Siksa-pada is another name for precepts, because it is a place where one should learn. Transgression means violation. If one opens the door to lying, one will transgress the Siksa-padas. When questioned, regarding the precepts that have been violated, one will say 'I did not do it.' Therefore, regarding the precepts, there will be many violations. Therefore, in order to make everyone adhere to the precepts, the Buddha prohibits false speech for all vows. From here begins the eighth precept, elucidating abstaining from intoxicants. The treatise states: 'Why, among those Nisedhas (prohibitions), are others not prohibited, but only intoxicants?' The verse says: 'Among the prohibitions, only abstaining from intoxicants is for the sake of protecting other vows.' Explanation: Although there are many Nisedhas, the fault of intoxicants is the most serious. Because those who drink intoxicants easily become unrestrained in their minds and will certainly violate the vows. In order to protect the vows, intoxicants are prohibited. There is no fixed amount for intoxicants, even a small amount will cause intoxication. Therefore, the Buddha strictly prohibits it, not even allowing a tip of a blade of grass to be consumed. Intoxicants are not Prakriti-savadyam (naturally sinful), but the Buddha teaches prohibition and does not allow drinking. Violating the prohibition will result in sin, so it is called Nisedha. For example, killing, etc., even when the precepts have not been established, sages will certainly not commit it, so it is called Prakriti-savadyam. Nature is the nature of sin. Moreover, the characteristic of Prakriti-savadyam is only defiled mental activity. Drinking alcohol for medical treatment, not for intoxication, is allowed without defiled mind, so it is not Prakriti-savadyam. Abhidharmakosa-bhasya-tika, Volume 14 Abhidharmakosa-bhasya-tika, Volume 15 From the fifth part of this great text, the differences in obtaining the three vows are elucidated. Among them, the first point elucidates the similarities and differences in the place and time of obtaining the vows; the second point elucidates the limbs and causes of sentient beings; and the third point elucidates the place of obtaining evil destinies.
。此下第一明得處時同異。論云。此別解脫。靜慮無漏。三種律儀。從彼得一。亦得餘二不。不爾云何。頌曰。
從一切二現 得欲界律儀 從根本恒時 得靜慮無漏
釋曰。上兩句。明得別解脫戒。下兩句。明得定道戒。從一切二現得欲界律儀者。一從一切。得欲律儀。二從二得欲界律儀。三從現得欲律儀。從一切者。謂根本業道。加行後起。此發罪處。名為一切。謂別解脫。離根本罪及加行後起罪故。於一切發惡處。得別解脫戒。二從二得者。二謂二類。一有情類。性罪遮罪。性謂殺生等。遮謂女人同宿等。二非情類。性罪遮罪。性謂盜外財。遮謂堀地等。今受善戒。能離性罪及與遮罪。故從二類發罪處。得別解脫戒。三從現得者。論云。謂從現世蘊處界得。非從去來。謂此律儀。有情處轉。去來非是有情處故(解云。有情處者。一有情。二有情處。處有二種。一所依處。二所止處所。以離邪淫。于守護有情邊發戒。若離殺生。于有情所依處發戒。若不堀地。于有情所止處發戒也) 從根本恒時得靜慮無漏者。一從根本得靜慮無漏戒。二從恒時得靜慮無漏戒。從根本者。謂從根本業道處。得定道律儀。此二律儀。于定位中。唯有根本。定前定后。無此戒故。故無加行後起位也。由定道戒唯根本故
【現代漢語翻譯】 現代漢語譯本：以下首先闡明獲得戒律時，在時間（恒時）和種類（同異）上的區別。論中說：『這別解脫戒（Pratimoksha，又稱波羅提木叉，佛教戒律的總稱），靜慮律儀（Dhyana-samvara，通過禪定獲得的戒律），無漏律儀（Anasrava-samvara，通過智慧獲得的戒律），這三種律儀，從獲得其中一種，是否也能獲得其餘兩種呢？』如果不是這樣，那又是為什麼呢？頌文說： 『從一切和二現，得欲界律儀；從根本和恒時，得靜慮無漏。』 解釋：上面兩句說明獲得別解脫戒的情況，下面兩句說明獲得靜慮律儀和無漏律儀的情況。『從一切和二現得欲界律儀』，包含三種情況：一是從『一切』處獲得欲界律儀，二是從『二』處獲得欲界律儀，三是從『現』處獲得欲界律儀。從『一切』處獲得，指的是根本業道（Mula-karma-patha，佛教中十種不善業道的根本），以及加行（Prayoga，行為前的準備）和後起（Prstha-bhaga，行為后的影響）。這些是產生罪惡的地方，稱為『一切』。別解脫戒能使人遠離根本罪以及加行和後起所產生的罪，因此，在一切可能產生罪惡的地方，都能獲得別解脫戒。從『二』處獲得，『二』指的是兩類：一是有情類（Sattva，有感覺和意識的生命），包括性罪（Prakriti-savadya，本質上就是罪惡的行為，如殺生）和遮罪（Pratisedha-savadya，佛陀爲了防止產生罪惡而禁止的行為，如與女人同宿）；二是非情類（非有情生命），也包括性罪和遮罪，性罪如偷盜他人財物，遮罪如挖掘土地等。現在受持善戒，能夠遠離性罪以及遮罪，因此，從這兩類可能產生罪惡的地方，都能獲得別解脫戒。從『現』處獲得，論中說：『指的是從現世的蘊（Skandha，構成個體的五種要素，即色、受、想、行、識）、處（Ayatana，感覺器官和感覺對象，即六根和六塵）、界（Dhatu，構成經驗世界的十八種要素，即六根、六塵和六識）中獲得，而不是從過去和未來獲得。』這是因為這種律儀是在有情處所中執行的，過去和未來不是有情處所。（解釋說：有情處所有兩種：一是有情本身，二是有情所處的場所。場所也有兩種：一是所依處，二是所止處。例如，遠離邪淫，是在守護有情方面生起戒律；如果遠離殺生，是在有情所依處生起戒律；如果不挖掘土地，是在有情所止處生起戒律。）『從根本和恒時得靜慮無漏』，包含兩種情況：一是從『根本』處獲得靜慮律儀和無漏律儀，二是從『恒時』處獲得靜慮律儀和無漏律儀。從『根本』處獲得，指的是從根本業道處獲得禪定和智慧的戒律。這兩種律儀，在禪定狀態中，只有根本，禪定之前和之後，沒有這種戒律。因此，沒有加行和後起的情況。因為禪定和智慧的戒律只有根本。
【English Translation】 English version: Hereafter, the first point is to clarify the similarities and differences in time (constant time) and type when obtaining precepts. The treatise says: 'These three types of precepts—Pratimoksha (individual liberation), Dhyana-samvara (meditative concentration), and Anasrava-samvara (non-outflow)—if one is obtained, can the other two also be obtained? If not, why?' The verse says: 'From all and two present, one obtains the precepts of the desire realm; from the root and constant time, one obtains meditative concentration and non-outflow.' Explanation: The first two lines explain the situation of obtaining the Pratimoksha precepts, and the last two lines explain the situation of obtaining the Dhyana-samvara and Anasrava-samvara precepts. 'From all and two present, one obtains the precepts of the desire realm,' which includes three situations: first, obtaining the precepts of the desire realm from 'all'; second, obtaining the precepts of the desire realm from 'two'; and third, obtaining the precepts of the desire realm from 'present'. Obtaining from 'all' refers to the Mula-karma-patha (root karmic paths, the root of the ten non-virtuous karmic paths in Buddhism), as well as Prayoga (preparation before action) and Prstha-bhaga (influence after action). These are the places where sins arise, called 'all'. The Pratimoksha precepts enable one to stay away from fundamental sins and sins arising from preparation and subsequent actions. Therefore, in all places where evil may arise, one can obtain the Pratimoksha precepts. Obtaining from 'two', 'two' refers to two categories: first, sentient beings (Sattva, beings with feeling and consciousness), including Prakriti-savadya (inherently sinful actions, such as killing) and Pratisedha-savadya (actions prohibited by the Buddha to prevent the occurrence of sins, such as cohabiting with women); second, non-sentient beings, also including Prakriti-savadya and Pratisedha-savadya, such as stealing others' property and digging the ground. Now, upholding good precepts can keep one away from both Prakriti-savadya and Pratisedha-savadya. Therefore, from these two types of places where sins may arise, one can obtain the Pratimoksha precepts. Obtaining from 'present', the treatise says: 'It refers to obtaining from the Skandha (the five aggregates that constitute an individual, namely form, sensation, perception, volition, and consciousness), Ayatana (sense organs and sense objects, namely the six roots and six dusts), and Dhatu (the eighteen elements that constitute the experienced world, namely the six roots, six dusts, and six consciousnesses) of the present life, not from the past and future.' This is because these precepts operate in the realm of sentient beings, and the past and future are not the realm of sentient beings. (Explanation: There are two types of sentient being realms: one is the sentient being itself, and the other is the place where the sentient being is located. There are also two types of places: one is the place of reliance, and the other is the place of dwelling. For example, staying away from sexual misconduct arises precepts in protecting sentient beings; if staying away from killing, precepts arise in the place of reliance of sentient beings; if not digging the ground, precepts arise in the place of dwelling of sentient beings.) 'From the root and constant time, one obtains meditative concentration and non-outflow,' which includes two situations: first, obtaining the Dhyana-samvara and Anasrava-samvara precepts from the 'root'; second, obtaining the Dhyana-samvara and Anasrava-samvara precepts from 'constant time'. Obtaining from the 'root' refers to obtaining the precepts of meditation and wisdom from the place of the root karmic paths. These two types of precepts, in the state of meditation, only have the root; before and after meditation, there are no such precepts. Therefore, there is no situation of preparation and subsequent actions. Because the precepts of meditation and wisdom only have the root.
。故得戒時。唯于根本起惡處。得。別解脫戒。加行後起。皆容有故。故於三處。皆發得戒。論云。若得靜慮無漏律儀。應知但從根本業道。尚不從彼加行後起。況從遮罪(已上論文) 第二從恒時得者(恒謂三世也)。謂從三世。發定道戒。由定道戒。與心俱轉。謂戒俱心能緣三世。故心俱戒亦防三世。由上差別。應作四句論云 第一句者。謂從現世加行後起及諸遮罪(以現世故。得別解脫戒。加行等故。不得定道戒也) 第二句者。謂從去來根本業道(由根本故。得定道戒。由去來故。不得別解脫戒也) 第三句者謂從現世根本業道(以現世故。得別解脫戒。是根本故。得定道戒也) 第四句者。謂從去來加行後起(由去來故。無別解脫戒。加行等故。無定道戒也) 又論云。非於正得善律儀時。可定有現世惡業道等。是故應言從現處得。理實應言防護未來。定不應言防護過現(解云。此文是論主。彈前第三。第一句。謂正得善戒。豈有現世。惡業道等。等取第一句。中。加行後起及遮罪也。彈已正言。是故應言從現處得。此意者。第一第三句。應加處字。義即無妨。謂現在雖無業道等體。而有發業等處。故於業道等處。發戒義無妨也 若論發戒。有通三世。論其防罪理應未來。遮不起故。過去已滅。現在已生。
【現代漢語翻譯】 現代漢語譯本：因此，在受戒時，只有在根本的作惡之處才能獲得別解脫戒（Pratimoksha，防止惡行的戒律）。因為加行（preparatory action）和後起（subsequent action）都可能發生，所以在三種情況下都能發起並獲得戒律。論中說：『如果獲得靜慮（Dhyana，禪定）的無漏律儀（Anasrava-sila，無煩惱的戒律），應當知道僅僅是從根本業道（Karma-patha，行為的道路）獲得。尚且不是從加行和後起獲得，更何況是遮罪（prohibited actions）。』（以上是論文內容） 第二，從恒時獲得（恒指三世）是指從三世發起定道戒（Samadhi-marga-sila，由禪定之道產生的戒律）。由於定道戒與心識一同運轉，即戒律與心識一同能夠緣取三世。因此，心識與戒律一同也能防止三世的惡行。根據以上差別，應當作出四句的論述。論中說：第一句是指從現世的加行、後起以及各種遮罪（因為是現世，所以能獲得別解脫戒；因為是加行等，所以不能獲得定道戒）。第二句是指從過去和未來的根本業道（因為是根本，所以能獲得定道戒；因為是過去和未來，所以不能獲得別解脫戒）。第三句是指從現世的根本業道（因為是現世，所以能獲得別解脫戒；因為是根本，所以能獲得定道戒）。第四句是指從過去和未來的加行和後起（因為是過去和未來，所以沒有別解脫戒；因為是加行等，所以沒有定道戒）。 又，論中說：『並非在真正獲得善律儀（Kusala-sila，善良的戒律）時，可以確定有現世的惡業道等。』因此，應該說從現處獲得，理應說是防護未來，一定不應該說是防護過去和現在。（解釋說：這段文字是論主反駁前面第三句和第一句，即真正獲得善戒時，怎麼會有現世的惡業道等呢？『等』字包括第一句中的加行、後起和遮罪。反駁之後，論主正式說：『因此，應該說從現處獲得。』這個意思是說，第一句和第三句應該加上『處』字，這樣意義就沒有妨礙了。即現在雖然沒有業道等的實體，但是有發起業等的處所，因此在業道等處發起戒律的意義沒有妨礙。如果討論發起戒律，是貫通三世的；討論其防止罪惡的道理，理應是未來，因為要遮止罪惡不生起。過去已經滅去，現在已經生起。
【English Translation】 English version: Therefore, when receiving precepts, one only obtains the Pratimoksha (individual liberation precepts, preventing evil deeds) at the fundamental source of evil. Because preparatory actions (preparatory action) and subsequent actions (subsequent action) are both possible, precepts can be initiated and obtained in all three instances. The treatise states: 'If one obtains the Anasrava-sila (undefiled precepts, free from afflictions) of Dhyana (meditative absorption), it should be known that it is only obtained from the fundamental Karma-patha (path of action). It is not obtained from preparatory or subsequent actions, let alone prohibited actions (prohibited actions).' (The above is from the treatise) Secondly, obtaining from a constant time (constant referring to the three times) means initiating Samadhi-marga-sila (precepts arising from the path of Samadhi) from the three times. Because Samadhi-marga-sila operates together with the mind, that is, the precepts and the mind together can apprehend the three times. Therefore, the mind and the precepts together can also prevent evil deeds in the three times. Based on the above differences, a fourfold statement should be made. The treatise states: The first statement refers to preparatory actions, subsequent actions, and various prohibited actions in the present life (because it is the present life, one can obtain Pratimoksha; because it is preparatory actions, etc., one cannot obtain Samadhi-marga-sila). The second statement refers to the fundamental Karma-patha of the past and future (because it is fundamental, one can obtain Samadhi-marga-sila; because it is the past and future, one cannot obtain Pratimoksha). The third statement refers to the fundamental Karma-patha of the present life (because it is the present life, one can obtain Pratimoksha; because it is fundamental, one can obtain Samadhi-marga-sila). The fourth statement refers to preparatory and subsequent actions of the past and future (because it is the past and future, there is no Pratimoksha; because it is preparatory actions, etc., there is no Samadhi-marga-sila). Furthermore, the treatise states: 'It is not necessarily the case that when truly obtaining good precepts (Kusala-sila, virtuous precepts), there are present evil Karma-patha, etc.' Therefore, it should be said that one obtains them from the present place, and it should be said that one protects the future, and it should definitely not be said that one protects the past and present. (Explanation: This passage is the treatise master refuting the previous third and first statements, that is, how can there be present evil Karma-patha, etc., when truly obtaining good precepts? The 'etc.' includes preparatory actions, subsequent actions, and prohibited actions in the first statement. After refuting, the treatise master formally says: 'Therefore, it should be said that one obtains them from the present place.' This means that the word 'place' should be added to the first and third statements, so that the meaning is not hindered. That is, although there is no substance of Karma-patha, etc., in the present, there are places where actions, etc., are initiated, so the meaning of initiating precepts at the places of Karma-patha, etc., is not hindered. If we discuss initiating precepts, it pervades the three times; if we discuss the principle of preventing sins, it should be the future, because we want to prevent sins from arising. The past has already ceased, and the present has already arisen.
不可防也)。
從此第二。明有情支因者。論云。諸有獲得律儀不律儀。從一切有情支因。有異不。此定有異。異相云何。頌曰。
律從諸有情 支因說不定 不律從一切 有情支非因
釋曰。律從諸有情者。從一切有情。發律儀故。以於一切有情住善意樂。方發律儀。異則不然。以惡意樂不全息故。支因說不定者。支謂七支。因謂受戒心 支不定者。有從一切支得謂苾芻戒 有從四支得。謂勤策等戒 因不定者。謂下中上心不俱起故 或有住戒非一切因。謂或下心。或中或上。受近住近事勤策戒。或有住戒由一切因。謂以下心受近事戒復起中心。受勤策戒。後起上心。受苾芻戒。具此三心。名一切因。論云。若人不作五種定限。方可受得別解脫戒。謂有情支處時緣定有情定者。念我唯于某類有情。當離殺等。言支定者。念我唯于某律儀支。能持不犯。言處定者。念我唯于其類方域。當離殺等。言時定者。念我唯于某日月等時。能離殺等。言緣定者。念我唯除鬥戰等緣。能離殺等。若作五種定限受者。不得律儀。但得律儀相似妙行。不律從一切有情支非因者。謂不律儀。從一切有情得。心擬遍殺諸有情故。從一切支得。謂不律儀。具一切支。身三口四。皆造惡故。非因者。非一切因。下品等心
【現代漢語翻譯】 現代漢語譯本： （無法防止）。
從此第二部分，闡明有情支因。論中說：『諸如獲得律儀（V律儀，指戒律）或不律儀（不律儀，指違反戒律的行為）者，是否都從一切有情支因（有情支因，指與所有眾生相關的因素）而來？』答案是：『這一定是有區別的。』區別在哪裡呢？頌文說：
『律從諸有情，支因說不定；不律從一切，有情支非因。』
解釋：『律從諸有情』，是指從一切有情發起律儀。因為只有對一切有情懷有善意樂（善意樂，指善良的意願和快樂），才能發起律儀，否則就不是這樣。因為惡意樂（惡意樂，指惡意的意願和快樂）沒有完全止息的緣故。『支因說不定』，支指的是七支（七支，指身三支：殺、盜、淫；口四支：妄語、兩舌、惡口、綺語），因指的是受戒的心。支不定，指的是有的從一切支獲得，比如苾芻戒（苾芻戒，指比丘的戒律）；有的從四支獲得，比如勤策（勤策，沙彌）等戒。因不定，指的是下品、中品、上品的心不會同時生起。或者有的住戒（住戒，指安住于戒律）並非一切因，比如或者以低下的心，或者以中等或上等的心，受近住（近住，指八關齋戒）、近事（近事，指優婆塞、優婆夷戒）、勤策戒。或者有的住戒由一切因，指的是以下品心受近事戒，又生起中品心，受勤策戒，之後生起上品心，受苾芻戒。具備這三種心，稱為一切因。』論中說：『如果人不作五種定限（定限，指限定條件），才可以受得別解脫戒（別解脫戒，指能使人從輪迴中解脫的戒律）。』這五種定限是：有情支處時緣定。有情定，指的是心想我只對某類有情，應當遠離殺生等。支定，指的是心想我只對某律儀支，能夠持守不犯。處定，指的是心想我只在某類方域，應當遠離殺生等。時定，指的是心想我只在某日月等時間，能夠遠離殺生等。緣定，指的是心想我唯獨除去鬥戰等因緣，能夠遠離殺生等。如果做了這五種限定來受戒，就不能得到律儀，只能得到類似律儀的妙行。
『不律從一切有情支非因』，指的是不律儀從一切有情獲得，因為心想普遍殺害一切有情。從一切支獲得，指的是不律儀具備一切支，身三口四都造惡的緣故。『非因』，指的是並非一切因，比如下品等心。
【English Translation】 English version: (It cannot be prevented).
From this second part, it clarifies the causes related to sentient beings. The treatise states: 'Do those who obtain the Vinaya (Vinaya, referring to precepts) or non-Vinaya (non-Vinaya, referring to actions violating precepts) arise from causes related to all sentient beings?' The answer is: 'There is definitely a difference.' What is the difference? The verse says:
'The Vinaya arises from sentient beings, the causal factors are uncertain; non-Vinaya arises from all, the factors related to sentient beings are not causes.'
Explanation: 'The Vinaya arises from sentient beings' means that the Vinaya is initiated from all sentient beings. Because only with good intentions and joy (善意樂, good intentions and joy) towards all sentient beings can the Vinaya be initiated; otherwise, it is not so. This is because malicious intentions and joy (惡意樂, malicious intentions and joy) have not been completely extinguished. 'The causal factors are uncertain' refers to the seven branches (七支, seven branches: three of body: killing, stealing, sexual misconduct; four of speech: lying, divisive speech, harsh speech, idle chatter), and the cause refers to the mind of taking precepts. The branches are uncertain, meaning that some are obtained from all branches, such as the Bhikshu precepts (苾芻戒, precepts for monks); some are obtained from four branches, such as the Shramanera (勤策, novice monk) precepts. The causes are uncertain, meaning that inferior, intermediate, and superior minds do not arise simultaneously. Or some abiding in precepts (住戒, abiding in precepts) are not all causes, such as taking the Upavasatha (近住, eight precepts), Upasaka/Upasika (近事, lay vows), or Shramanera precepts with an inferior, intermediate, or superior mind. Or some abiding in precepts are due to all causes, meaning taking the Upasaka precepts with an inferior mind, then generating an intermediate mind and taking the Shramanera precepts, and then generating a superior mind and taking the Bhikshu precepts. Having these three minds is called all causes.' The treatise states: 'If a person does not make five kinds of limitations (定限, limitations), then they can receive the Pratimoksha precepts (別解脫戒, precepts that liberate one from samsara).' These five limitations are: limitations of sentient beings, branches, place, time, and conditions. Limitation of sentient beings refers to thinking, 'I should only refrain from killing, etc., towards certain types of sentient beings.' Limitation of branches refers to thinking, 'I can only uphold and not violate certain Vinaya branches.' Limitation of place refers to thinking, 'I should only refrain from killing, etc., in certain regions.' Limitation of time refers to thinking, 'I can only refrain from killing, etc., during certain days, months, etc.' Limitation of conditions refers to thinking, 'I can only refrain from killing, etc., except under conditions such as fighting.' If one takes precepts with these five limitations, one cannot obtain the Vinaya, but only obtain virtuous conduct similar to the Vinaya.
'Non-Vinaya arises from all sentient beings, the factors related to sentient beings are not causes' means that non-Vinaya is obtained from all sentient beings because one intends to universally kill all sentient beings. It is obtained from all branches because non-Vinaya possesses all branches, with the three of body and four of speech all creating evil. 'Not causes' means not all causes, such as inferior minds, etc.
。不俱起故。問如屠羊等。不律儀人。於一生中。不與不取。于已妻妾。住知足心。啞不能言。無語四過。如何于彼具一切支。答彼遍損善阿世耶故(阿世耶。此云意樂也)雖啞不言。以手指揮 而身表語所欲說義。故得具支。若不要期盡壽。及不具支。兼不遍有情者。但得處中惡。不名不律儀 依經部宗。隨所期限。支具不具。于諸有情。遍與不遍。皆得不律儀。近事戒亦然。隨受多少。皆得戒也。唯除八戒。以時促故。要須具支。及遍有情。方發戒也。不律儀者。謂諸屠羊．屠雞．屠豬．捕鳥．捕魚．獵獸．劫盜．魁膾．典獄．縛龍．煮狗．罝弶．惡王．典刑．罰人．聽察．斷罪等人。言縛龍者。謂以咒術。繫縛龍蛇。戲樂求物。以自存活。煮狗者。西國惡旃陀羅人。呼為煮狗。或可煮狗以充所食。聽察者。謂御史等。斷罪者。謂大理等。
從此第三。明得惡處中。論云。已說從彼得不律儀。得不律儀及余無表。云何方便。未說當說(余無表者。謂處中也)。頌曰。
諸得不律儀 由作及誓受 得所餘無表 由田受重行
釋曰。上兩句。得惡戒方便。下兩句。得處中方便。得不律儀。由二種因。一者由作。二者由誓受。由作者。謂彼生在不律儀家。初作殺等。起加行時。便發惡戒。謂生屠
【現代漢語翻譯】 現代漢語譯本：因為（惡行）不是同時產生的。問：像屠羊等不守戒律的人，在一生中，不做不予取，對自己的妻妾，安住于知足的心，啞巴不能說話，沒有語言上的四種過失，如何說他在這些方面都具備一切（惡行）的要素呢？答：因為他們普遍損害善良的意樂（阿世耶，這裡的意思是意樂）。即使是啞巴不能說話，也會用手勢表達想要說的意思，所以可以算作具備（惡行）的要素。如果不是約定終身，或者不具備所有要素，以及沒有普遍針對有情眾生，那麼只能算是得到中等程度的惡行，不能稱為不律儀。按照經部宗的觀點，無論約定的時間長短，要素是否具備，對於有情眾生是普遍還是不普遍，都可以得到不律儀。近事戒也是這樣，無論受持多少條，都可以得到戒。只有八關齋戒例外，因為時間短暫，必須具備所有要素，並且普遍針對有情眾生，才能生起戒體。所謂不律儀者，指的是那些屠羊、屠雞、屠豬、捕鳥、捕魚、獵獸、劫盜、劊子手、典獄官、縛龍者、煮狗者、設定陷阱者、惡王、執行刑罰者、處罰他人者、聽取審察者、判決罪行的人等。所謂縛龍者，指的是用咒術繫縛龍蛇，以此戲樂或求取財物，以此為生。煮狗者，是西國惡劣的旃陀羅人，被稱為煮狗者，或許是煮狗來充當食物。聽察者，指的是御史等。斷罪者，指的是大理寺等。 從此第三部分，闡明獲得中等惡行的方式。《論》中說：『已經說了從那裡獲得不律儀，獲得不律儀以及其餘的無表業，用什麼方法呢？還沒有說，下面將要說。』頌文說： 『諸得不律儀，由作及誓受，得所餘無表，由田受重行。』 解釋：上面兩句是獲得惡戒的方法，下面兩句是獲得中等惡行的方法。獲得不律儀有兩種原因：一是通過實際的造作，二是通過發誓受持。通過實際造作者，指的是那些生在不律儀的家庭，最初開始做殺生等惡行，在開始進行這些行為時，就產生了惡戒，比如生在屠宰家庭的人。
【English Translation】 English version: Because (evil deeds) do not arise simultaneously. Question: How can someone like a sheep slaughterer, who is not bound by vows, who throughout his life does not take what is not given, who is content with his own wives and concubines, who is mute and cannot speak, and who does not commit the four verbal transgressions, be said to possess all the elements (of evil deeds) in these respects? Answer: Because they universally harm good intentions (Āśaya, which here means intention). Even if a mute person cannot speak, they will use gestures to express what they want to say, so they can be considered to possess the elements (of evil deeds). If it is not a lifelong commitment, or if not all elements are present, and if it does not universally target sentient beings, then it can only be considered obtaining a moderate degree of evil, and cannot be called non-restraint (abratā). According to the Sautrāntika school, regardless of the length of the agreed-upon time, whether the elements are complete or not, and whether it is universal or not towards sentient beings, one can obtain non-restraint. It is the same with the Upāsaka vows; regardless of how many vows are taken, one can obtain the precepts. The only exception is the eight precepts, because the time is short, it is necessary to have all the elements and be universal towards sentient beings in order to generate the precept body. Those who are non-restrained refer to those who slaughter sheep, slaughter chickens, slaughter pigs, catch birds, catch fish, hunt animals, rob, executioners, jailers, those who bind dragons, those who cook dogs, those who set traps, evil kings, those who carry out punishments, those who punish others, those who listen and investigate, and those who judge crimes. Those who bind dragons refer to those who use spells to bind dragons and snakes, using this for entertainment or to seek wealth, and making a living from it. Those who cook dogs are the vile Caṇḍālas of the Western countries, who are called dog cookers, or perhaps they cook dogs to use as food. Those who listen and investigate refer to censors, etc. Those who judge crimes refer to the Supreme Court, etc. From this third part, the way to obtain intermediate evil deeds is explained. The Treatise says: 'It has already been said from where non-restraint is obtained, obtaining non-restraint and the remaining non-revealing karma, what method is used? It has not been said, and will be said below.' The verse says: 'Those who obtain non-restraint, are due to action and vows, obtaining the remaining non-revealing, is due to the field receiving repeated actions.' Explanation: The above two lines are the method of obtaining evil precepts, and the following two lines are the method of obtaining intermediate evil deeds. There are two reasons for obtaining non-restraint: one is through actual actions, and the other is through taking vows. Those who act refer to those who are born into families of non-restraint, and initially begin to commit evil deeds such as killing. When they begin to perform these actions, evil precepts arise, such as those born into slaughtering families.
家。少小見殺。起誓心輕。不發惡戒。要作殺等。得不律儀。二由誓者。謂生余家。為活命故。懷殺害心。便發誓言。我從今日。乃至命終。謂我當作如是事業養活自身。起誓心時。便發惡戒。謂生余家。少小已來。未曾見殺。誓心必重。故發惡戒。得所餘無表者。余謂余處中無表也。由田受重行者。得處中因也。一者。由田。謂于如是諸福田。所施園林等。彼施無表。初施便生。二者。由受。謂自誓言。若未禮佛。不先食等。于其齋日。誓常施食。但起誓心。便發無表。三者。由作。謂起如是殷重作意。行善行惡。便發無表。由此三因。得余無表。
此下大文第四。明舍差別。就中一舍別解脫。二舍定道戒。三舍不律儀。四舍處中。五舍諸非色。此下第一。明舍別解脫。論云。如是已說得律儀等。舍律儀等。未說當說。且初云何。舍別解脫戒。頌曰。
舍別解調伏 由故舍命終 及二形俱生 斷善根夜盡 有說由犯重 余說由法滅 迦濕彌羅說 犯二如負財
釋曰。前四句。有宗。第五句。經部。第六句。法密宗。后兩句。有宗通難。言調伏者。意顯律儀。由此能令根調伏故。除近住戒。所餘律儀。由四緣舍。一由故舍者。須具三緣。一由意樂厭戒心故。二對有解人相領解故。三發
【現代漢語翻譯】 現代漢語譯本： 家。從小就見到殺戮。發誓的心很輕率。不發惡戒。想要從事殺戮等行為。因此得到不律儀（Apatti，佛教戒律中的罪過）。二是由發誓的緣故。指轉生到其他人家，爲了活命，懷著殺害的心，於是發誓說：『我從今天開始，直到生命終結，都要做這樣的事業來養活自己。』起誓的時候，就發了惡戒。指轉生到其他人家，從小到大，沒有見過殺戮，發誓的心必然很重，所以發了惡戒。得到其餘的無表業（Avijahati，佛教術語，指無法用外在行為表現的業力）的原因是，其餘指的是其他處所中的無表業。由於對福田（Punya-ksetra，指可以種福報的場所，如寺廟、僧侶等）的重視和行為，得到處中的因緣。一是由於福田，指對於這些福田，所施捨的園林等，這種施捨的無表業，一開始施捨就產生。二是由受，指自己發誓說，如果還沒有禮佛，就不先吃飯等。在齋日，發誓經常施食，只要起誓的心，就產生無表業。三是由作，指發起這樣殷重的作意，行善或行惡，就產生無表業。由於這三種原因，得到其餘的無表業。
下面這部分是第四大類，說明舍（Tyaga，放棄）的差別。其中一類是舍別解脫戒（Pratimoksha，佛教戒律），二類是舍定道戒，三類是舍不律儀，四類是舍處中，五類是舍諸非色（Arupa，無色界）。下面是第一類，說明舍別解脫戒。《論》中說：『像這樣已經說了得到律儀等，舍律儀等，還沒有說，應當說。』且最初是怎樣舍別解脫戒的？頌文說：
『舍別解調伏，由故舍命終，及二形俱生，斷善根夜盡，有說由犯重，余說由法滅，迦濕彌羅說，犯二如負財。』
解釋說：前面四句是有宗的觀點，第五句是經部的觀點，第六句是法密宗的觀點，後面兩句是有宗用來通達疑難的。所說的調伏，意思是顯示律儀，因為律儀能夠使根調伏。除了近住戒（Upavasatha，八關齋戒），其餘的律儀，由四種因緣捨棄。一是由故意捨棄，需要具備三種因緣：一是由意樂厭惡戒律的心，二是對能夠理解的人表達並使其領會，三是發出
【English Translation】 English version: Home. Having seen killing since childhood. The vow is taken lightly. Not taking the evil precepts. Wanting to engage in killing and other actions. Thus obtaining non-restraint (Apatti, offenses in Buddhist monastic rules). Secondly, due to the vow. Referring to being born into another family, for the sake of survival, harboring a murderous intent, and then vowing: 'From today until the end of my life, I will do such deeds to support myself.' At the time of taking the vow, the evil precepts are taken. Referring to being born into another family, having never seen killing since childhood, the vow is necessarily heavy, therefore the evil precepts are taken. The reason for obtaining the remaining non-manifest karma (Avijahati, Buddhist term, referring to karma that cannot be expressed through external actions) is that the remaining refers to non-manifest karma in other places. Due to the importance and actions towards the field of merit (Punya-ksetra, referring to places where merit can be cultivated, such as temples, monks, etc.), the cause of the intermediate is obtained. Firstly, due to the field of merit, referring to the gardens and other things donated to these fields of merit, the non-manifest karma of this donation arises as soon as it is donated. Secondly, due to receiving, referring to vowing oneself, if one has not yet prostrated to the Buddha, one will not eat first, etc. On fasting days, vowing to always give food, as long as the mind of vowing arises, non-manifest karma arises. Thirdly, due to action, referring to initiating such earnest intention, performing good or evil deeds, non-manifest karma arises. Due to these three causes, the remaining non-manifest karma is obtained.
The following section is the fourth major category, explaining the differences in abandonment (Tyaga, renunciation). Among them, one category is abandoning the Pratimoksha (Buddhist monastic rules), the second category is abandoning the precepts of meditative paths, the third category is abandoning non-restraint, the fourth category is abandoning the intermediate, and the fifth category is abandoning all formless realms (Arupa, the formless realm). The following is the first category, explaining the abandonment of the Pratimoksha. The Treatise says: 'Having already spoken about obtaining restraint and so on, abandoning restraint and so on has not yet been spoken about, and should be spoken about.' And how is the Pratimoksha abandoned initially? The verse says:
'Abandoning the Pratimoksha, due to intentional abandonment, end of life, and being born with two genders, severing roots of goodness, end of night, some say due to committing a grave offense, others say due to the extinction of the Dharma, the Kashmira school says, committing two offenses is like owing debt.'
The explanation says: The first four lines are the view of the Sarvastivada school, the fifth line is the view of the Sautrantika school, the sixth line is the view of the Dharmaguptaka school, and the last two lines are used by the Sarvastivada school to understand difficulties. The so-called taming means showing restraint, because restraint can tame the senses. Except for the Upavasatha (eight precepts), the remaining restraints are abandoned due to four conditions. One is due to intentional abandonment, which requires three conditions: one is due to the mind of disliking the precepts, two is expressing it to someone who can understand and making them comprehend, and three is issuing
有表業謂陳舍辭違受表故。三緣有闕。舍戒不成 非唯起心。謂在夢中。舍不成故 非唯起表。癡狂心等。不成舍故。非唯此二。對傍生等。舍不成故。故具此三。方成故舍。二由命終者。戒依身得。所依舍時。戒隨舍故 三由二形俱生者。謂男女根生。由所依變。心隨變故。又二形人。非戒依故。四由斷善根者。戒依心發。善心既斷。戒亦隨舍。五由夜盡者。戒期限過故。舍近住戒由上五緣。所餘律儀。唯由四緣。舍謂除夜盡。總論別解脫。由五緣舍有說由犯重者。經部師。云於四重禁。若隨犯一。亦舍勤策及苾芻戒。余說由法滅者。法密部宗。正法滅時。舍別解脫。戒以法滅時一切學處結界羯磨皆止息故。犯二如負財者。薩婆多宗。釋犯重不捨戒也。所以然者。非犯一邊一切律儀應遍舍故。如犯僧殘等。亦不捨戒也。然有二名。謂持犯戒。如有財者。負他債時名為富人及負債者。犯戒亦爾。若於所犯發露悔除。名具尸羅。不名犯戒。如還債者但名富人。今略敘兩宗。經部宗所以言犯重舍戒者。以世尊言若犯重者非釋迦子。害沙門性。破苾芻體。壞滅墮落立他勝名(波羅陀夷。此云他勝。惡法名他。他來勝己也)。世尊既言非釋迦子等。明知舍戒也。有宗通云。此經中言非苾芻者。謂非勝義苾芻。勝義苾芻是諸聖人
【現代漢語翻譯】 現代漢語譯本 有表業（通過行為表達意圖）是指陳述放棄戒律的言辭，違背了接受戒律的表達，導致三個條件有所缺失，因此舍戒不成。這不僅僅是起心動念的問題，例如在夢中，舍戒也是不成立的。也不僅僅是表達意圖的問題，例如癡狂之人，心智不清，也無法舍戒。更不僅僅是這兩者的結合，例如對牛、馬等傍生（畜生）表達，舍戒同樣不成立。因此，必須同時具備這三個條件，才能構成有效的舍戒。 二、由命終（死亡）導致舍戒：戒律是依附於身體而獲得的，當身體這個所依之處消失時，戒律也隨之捨棄。 三、由二形俱生（雙性人）導致舍戒：指同時具有男女兩性性器官的人。由於所依之處發生變化，心也隨之改變。而且，雙性人並非戒律所依附的對象。 四、由斷善根（斷絕行善的根基）導致舍戒：戒律是依心而生髮的，當善心斷絕時，戒律也隨之捨棄。 五、由夜盡（夜晚結束）導致舍戒：指戒律的期限已過。舍近住戒（八關齋戒）可以通過以上五種因緣。其餘的律儀，只能通過四種因緣捨棄，即排除夜晚結束這一條。 總的來說，關於別解脫戒（比丘、比丘尼等所受的戒律），可以通過五種因緣捨棄。有一種說法認為，犯重罪（違犯根本戒）也會導致舍戒，這是經部師的觀點。他們認為，如果違犯四重禁（殺、盜、淫、妄）中的任何一條，就會失去勤策（沙彌）和苾芻（比丘）的戒律。另一種說法認為，由法滅（佛法滅亡）導致舍戒，這是法密部的觀點。他們認為，當正法滅亡時，別解脫戒也會隨之捨棄，因為佛法滅亡時，一切學處（學習戒律的地方）、結界（劃定區域）、羯磨（僧團議事）都會停止。 犯二如負財者（犯戒如同欠債的人）：薩婆多宗（一切有部）解釋說，犯重罪並不會導致舍戒。原因是，不能因為犯了一方面的戒律，就認為所有的律儀都應該全部捨棄，例如犯僧殘罪（僅次於四重禁的重罪）等，也不會導致舍戒。然而，會有兩種名稱，即持戒和犯戒。如同有錢人，在欠別人錢的時候，既可以被稱為富人，也可以被稱為欠債者。犯戒也是如此，如果對於所犯的戒律發露懺悔，就可以被稱為具尸羅（持戒者），而不是犯戒者，如同還清債務的人，只被稱為富人。現在簡要敘述兩種宗派的觀點。 經部宗之所以說犯重罪會導致舍戒，是因為世尊說過，如果犯重罪，就不是釋迦牟尼的弟子，會損害沙門的性質，破壞比丘的體性，導致壞滅墮落，並被立為他勝名（波羅夷，意為他勝，指惡法勝過自己）。世尊既然說不是釋迦牟尼的弟子等，就明確表明已經舍戒了。 有宗（指其他宗派）解釋說，此經中所說的『非苾芻』，是指非勝義苾芻（殊勝的比丘）。勝義苾芻是指諸聖人。
【English Translation】 English version 』Having expressed karma』 (expressing intention through action) refers to stating words of renouncing precepts, which contradict the expression of receiving precepts, leading to a deficiency in the three conditions, thus the renunciation of precepts is not accomplished. It is not merely a matter of arising thoughts, for example, in a dream, the renunciation of precepts is also not established. Nor is it merely a matter of expressing intention, for example, a person who is insane, with an unclear mind, also cannot renounce precepts. Furthermore, it is not merely a combination of these two, for example, expressing it to animals such as cows and horses, the renunciation of precepts is also not established. Therefore, all three conditions must be met simultaneously for an effective renunciation of precepts to occur. 2. Renunciation due to death: Precepts are obtained by relying on the body. When the body, the basis of reliance, is lost, the precepts are also abandoned. 3. Renunciation due to being born with two forms (hermaphrodite): Refers to a person who is born with both male and female sexual organs. Because the basis of reliance changes, the mind also changes accordingly. Moreover, a person with two forms is not the basis upon which precepts rely. 4. Renunciation due to severing roots of goodness: Precepts arise from the mind. When the mind of goodness is severed, the precepts are also abandoned. 5. Renunciation due to the end of the night: Refers to the expiration of the precepts' time limit. Renunciation of the Upavasatha (eight precepts) can occur through the above five conditions. Other vows can only be abandoned through four conditions, excluding the end of the night. Generally speaking, regarding Pratimoksha (precepts taken by monks and nuns), renunciation can occur through five conditions. One view holds that committing a grave offense (violating fundamental precepts) also leads to renunciation, which is the view of the Sautrantika school. They believe that if one violates any of the four grave prohibitions (killing, stealing, sexual misconduct, lying), one loses the precepts of Sramanera (novice monk) and Bhikshu (monk). Another view holds that renunciation occurs due to the extinction of the Dharma, which is the view of the Dharmaguptaka school. They believe that when the True Dharma becomes extinct, the Pratimoksha precepts are also abandoned, because when the Dharma becomes extinct, all places of learning (studying precepts), boundaries (designated areas), and karmas (Sangha proceedings) cease. 』Committing offenses is like a debtor』: The Sarvastivada school explains that committing a grave offense does not lead to renunciation of precepts. The reason is that one cannot assume that all vows should be completely abandoned simply because one has violated one aspect of the precepts, such as committing Sanghavasesa (a serious offense second only to the four grave prohibitions), which does not lead to renunciation of precepts. However, there are two names, namely, upholding precepts and violating precepts. Just as a wealthy person, when owing money to others, can be called both a wealthy person and a debtor. It is the same with violating precepts. If one confesses and repents for the precepts one has violated, one can be called a 『possessor of morality』 (Sila), rather than a violator of precepts, just as a person who has repaid their debts is only called a wealthy person. Now, I will briefly describe the views of the two schools. The reason why the Sautrantika school says that committing a grave offense leads to renunciation of precepts is because the World Honored One said that if one commits a grave offense, one is not a disciple of Sakyamuni, one harms the nature of a Sramana, destroys the essence of a Bhikshu, and leads to ruin and downfall, and is given the name 『Parajika』 (meaning 『defeated by others,』 referring to evil dharmas overcoming oneself). Since the World Honored One said that one is not a disciple of Sakyamuni, it clearly indicates that one has renounced the precepts. One school (referring to other schools) explains that the 『non-Bhikshu』 mentioned in this sutra refers to a non-ultimate Bhikshu. An ultimate Bhikshu refers to all the sages.
。由犯重故。不成聖果故。言非苾芻。又經部引律明四苾芻。一名相似苾芻(謂俗人假名苾芻也)。二自稱苾芻(謂犯重自稱苾芻也)。三乞丐苾芻(謂出家人。以乞自活)。四破惑苾芻(謂聖人也)。律文既說犯重。非是苾芻。名自稱苾芻。故知舍戒也。又有宗引經。證不捨戒。如世尊說。純陀當知。沙門有四。更無第五。所言四者。一勝道沙門(謂佛獨覺。自然覺故)。二示道沙門(謂舍利弗。說法示道故也)。三命道沙門(阿難以戒定慧。為命故也)。四污道沙門(犯重比丘也。律云摩訶羅。謂老比丘喜盜他物也)。此經既說犯重。名污道。仍號沙門。明知有戒 經部通云。相似沙門。名為沙門。非有戒體名沙門也。詳論主意。經部為正。故論主調有宗言。若如是人。猶有苾芻性。應自歸敬禮如是類苾芻。前法密宗論主破云。正法滅時。雖無一切結界羯磨及毗奈耶。未得律儀。無新得理。而先得者。亦無舍義。
從此第二。明舍定道戒。論云。靜慮無漏。二律儀等。云何當舍。頌曰。
舍定生善法 由易地退等 舍聖由得果 練根及退失
釋曰。舍定生善法者。標也。由易地退等者。明二緣舍。一易地舍。謂從下地。生上地時。舍下地法也。或上地沒。生下地時。舍上地法也。二由得退
【現代漢語翻譯】 現代漢語譯本：因為觸犯重罪，不能成就聖果的緣故，所以說他們不是比丘。此外，經部引用戒律說明有四種比丘：第一種是相似比丘（指俗人假冒比丘）；第二種是自稱比丘（指觸犯重罪卻自稱比丘的人）；第三種是乞丐比丘（指出家人以乞討為生）；第四種是破惑比丘（指聖人）。戒律條文既然說了觸犯重罪的人不是比丘，只是自稱比丘，由此可知他們已經捨棄了戒律。還有一些宗派引用佛經，證明觸犯重罪者並沒有捨棄戒律。例如世尊說：『純陀，你應該知道，沙門有四種，不會有第五種。這四種是：第一種是勝道沙門（指佛和辟支佛，因為他們是自然覺悟的）；第二種是示道沙門（指舍利弗，因為他說法開示道路）；第三種是命道沙門（指阿難，因為他以戒、定、慧為生命）；第四種是污道沙門（指觸犯重罪的比丘，戒律中稱為摩訶羅，指年老的比丘喜歡偷盜他人的東西）。』這部經既然說觸犯重罪的人名為污道，仍然稱為沙門，就表明他們仍然持有戒律。經部解釋說，相似沙門，只是名為沙門，並非真正持有戒體的沙門。詳細分析論主的意圖，經部的說法是正確的。所以論主調和有宗的觀點說，如果這些人仍然具有比丘的性質，就應該自己歸依敬禮這類比丘。之前的法密宗論主反駁說，正法滅亡的時候，即使沒有一切結界、羯磨以及毗奈耶，沒有得到律儀的人，不可能新獲得律儀；而先前已經獲得律儀的人，也沒有捨棄律儀的道理。 從此第二部分，說明捨棄禪定和道戒。論中說：『禪定和無漏的兩種律儀等，如何捨棄呢？』頌文說：『捨棄禪定所生的善法，由於改變處所、退失等原因；捨棄聖道，由於獲得果位、修習純熟以及退失。』 解釋說，『捨棄禪定所生的善法』，這是標示。『由於改變處所、退失等原因』，說明兩種捨棄的因緣。第一種是改變處所而捨棄，指從下地轉生到上地時，捨棄下地的法；或者從上地退沒到下地時，捨棄上地的法。第二種是由於獲得或退失而捨棄。
【English Translation】 English version: Because of committing grave offenses and failing to attain the fruit of sainthood, they are said not to be Bhikshus. Furthermore, the Sutra Pitaka quotes the Vinaya, clarifying that there are four types of Bhikshus: first, 'semblance Bhikshus' (referring to laypeople falsely claiming to be Bhikshus); second, 'self-proclaimed Bhikshus' (referring to those who have committed grave offenses but still call themselves Bhikshus); third, 'begging Bhikshus' (referring to renunciants who live by begging); and fourth, '惑破Bhikshus' (referring to saints). Since the Vinaya states that those who commit grave offenses are not Bhikshus but merely self-proclaimed Bhikshus, it is known that they have abandoned the precepts. Some schools also cite Sutras to prove that those who commit grave offenses have not abandoned the precepts. For example, the World Honored One said: 'Chunda (name of a person), you should know that there are four types of Shramanas (wandering ascetics), and there is no fifth. These four are: first, 'victorious path Shramanas' (referring to Buddhas and Pratyekabuddhas (self-enlightened ones), because they are naturally enlightened); second, 'path-showing Shramanas' (referring to Shariputra (one of the Buddha's chief disciples), because he teaches the Dharma and shows the path); third, 'path-life Shramanas' (referring to Ananda (one of the Buddha's chief disciples), because he takes the precepts, concentration, and wisdom as his life); and fourth, 'defiled path Shramanas' (referring to Bhikshus who have committed grave offenses, called 'Mahala' in the Vinaya, referring to old Bhikshus who like to steal things from others).' Since this Sutra says that those who commit grave offenses are called 'defiled path' but are still called Shramanas, it shows that they still hold the precepts. The Sutra Pitaka explains that 'semblance Shramanas' are merely called Shramanas but do not truly hold the precepts. Analyzing the intent of the treatise master in detail, the Sutra Pitaka's explanation is correct. Therefore, the treatise master harmonizes the view of the Sarvastivadins (a school of early Buddhism), saying that if these people still have the nature of Bhikshus, they should themselves take refuge in and respect such Bhikshus. The previous Dharma-secret school treatise master refutes, saying that when the Proper Dharma is extinguished, even if there are no boundaries, karmas (actions), or Vinaya (monastic rules), those who have not obtained the precepts cannot newly obtain them; and those who have previously obtained the precepts have no reason to abandon them. From this second part, it explains the abandonment of Samadhi (meditative concentration) and the precepts of the path. The treatise says: 'How are Samadhi and the two types of faultless precepts, etc., abandoned?' The verse says: 'Abandoning the good Dharma born from Samadhi is due to changing places, regression, etc.; abandoning the holy path is due to attaining the fruit, cultivating proficiency, and regression.' The explanation says, 'Abandoning the good Dharma born from Samadhi,' this is the indication. 'Due to changing places, regression, etc.,' it explains the two causes of abandonment. The first is abandoning due to changing places, referring to abandoning the Dharma of the lower realm when transmigrating from the lower realm to the upper realm; or abandoning the Dharma of the upper realm when regressing from the upper realm to the lower realm. The second is abandoning due to attainment or regression.
。謂獲勝定。還退失時。頌言等者。等取捨眾同分。亦舍少分殊勝善根。少分殊勝善根者。唯暖等四。名殊勝善。若異生舍。命終時舍 或生當地。或生上地。皆舍暖等。既當地舍。故非易地。以易地舍唯上下故。明舍定戒。由上三緣。如色界定由易地退舍。舍無色定亦如此也。唯無律儀。與色界異。舍聖由得果練根及退失者。明三緣舍聖也。一由得果。若得後果。舍前果道。及向道故。二由練根。謂轉根時舍鈍根道故。三由退失。退失果道勝果道故。向道名勝果道。趣勝果故。此文總明舍無漏法。戒隨法故。故舍無漏戒。亦同上三緣。
從此第三。舍不律儀。論云。如是已說舍諸律儀。不律儀。云何舍。頌曰。
舍惡戒由死 得戒二形生
釋曰。舍不律儀。有三種緣。一者由死舍所依故。二由得戒。謂得別解脫戒。或得靜慮律儀。惡戒便舍。三由二形生。所依變故。論云。住惡戒者。雖或有時起不作思。舍刀劍等。若不受得諸善律儀。諸不律儀。無容棄捨。譬如雖避發病因緣。不服良藥。病終難愈。
從此第四。舍處中無表。論云。處中無表。舍復云何。頌曰。
舍中由受勢 作事壽根斷
釋曰。處中無表。舍由六緣。上句由字下句斷字。六度言之。一由受斷。謂舍所受。作
【現代漢語翻譯】 現代漢語譯本：所謂獲得勝定（殊勝的禪定）。在退失勝定時，頌文所說的『等』字，包括了捨棄眾同分（與大眾相同的福分），也捨棄少分的殊勝善根。少分的殊勝善根，僅僅指暖位等四種善根。被稱為殊勝善。如果凡夫捨棄（善根），或者在臨終時捨棄，或者生於本處，或者生於更高的處所，都會捨棄暖位等善根。既然在本處捨棄，就不是易地而捨棄，因為易地而捨棄只存在於上下兩地之間。明確了捨棄禪定和戒律，是由以上三種因緣導致的。例如，禪定由於易地而退失。捨棄無色定也是如此。只有無律儀與戒律不同。捨棄聖法（指聖者的果位）是由獲得果位、修習根性和退失三種情況導致的。明確了這三種因緣導致捨棄聖法。第一種是由於獲得果位。如果獲得更高的果位，就會捨棄之前的果道和向道。第二種是由於修習根性。指的是在轉變根性時，捨棄遲鈍根性的道。第三種是由於退失。退失果道和勝果道。向道被稱為勝果道，因為趨向于殊勝的果位。這段文字總的說明了捨棄無漏法。戒律隨從於法，因此捨棄無漏戒律也與上述三種因緣相同。 從此第三部分，講述捨棄不律儀。論中說：『如是已說舍諸律儀，不律儀，云何舍？』（像這樣已經說了捨棄各種律儀，那麼不律儀，又是如何捨棄的呢？）頌文說： 『舍惡戒由死，得戒二形生』 解釋說：捨棄不律儀，有三種因緣。第一種是由於死亡，捨棄了所依之處。第二種是由於獲得戒律，指的是獲得別解脫戒，或者獲得靜慮律儀，惡戒便會捨棄。第三種是由於二形生（指變成雙性人），所依之處發生了變化。論中說：『住惡戒者，雖或有時起不作思，舍刀劍等，若不受得諸善律儀，諸不律儀，無容棄捨。譬如雖避發病因緣，不服良藥，病終難愈。』（處於惡戒狀態的人，即使有時產生不做惡事的想法，捨棄刀劍等，如果不接受並獲得各種善的律儀，各種不律儀，是無法捨棄的。譬如即使避免引發疾病的因素，但不服用良藥，疾病最終難以痊癒。） 從此第四部分，講述捨棄處中無表（非善非惡的無表色）。論中說：『處中無表，舍復云何？』（處中無表，又是如何捨棄的呢？）頌文說： 『舍中由受勢，作事壽根斷』 解釋說：處中無表，捨棄有六種因緣。上句的『由』字，下句的『斷』字，概括了這六種情況。第一種是由於受斷，指的是捨棄所受的事物。
【English Translation】 English version: It is called obtaining the superior Samadhi (a superior state of meditation). When losing this superior Samadhi, the word 'etc.' in the verse includes abandoning the common share (the same blessings as the masses), and also abandoning a small portion of superior roots of virtue. The small portion of superior roots of virtue refers only to the four stages of warmth, etc. These are called superior virtues. If an ordinary person abandons (virtue), either at the time of death, or is born in the same place, or is born in a higher place, they will abandon the warmth, etc. Since it is abandoned in the same place, it is not abandoned by changing location, because abandoning by changing location only exists between upper and lower locations. It clarifies that abandoning Samadhi and precepts is caused by the above three conditions. For example, Samadhi is lost due to changing location. Abandoning the formless Samadhi is also the same. Only non-restraint is different from precepts. Abandoning the holy Dharma (referring to the fruit of a saint) is caused by obtaining the fruit, cultivating roots, and losing it. It clarifies that these three conditions cause the abandonment of the holy Dharma. The first is due to obtaining the fruit. If a higher fruit is obtained, the previous path to the fruit and the path of approach will be abandoned. The second is due to cultivating roots. It refers to abandoning the path of dull roots when transforming roots. The third is due to loss. Losing the path to the fruit and the superior path to the fruit. The path of approach is called the superior path to the fruit because it leads to a superior fruit. This passage generally explains the abandonment of the unconditioned Dharma. Precepts follow the Dharma, therefore abandoning the unconditioned precepts is also the same as the above three conditions. From this third part, it discusses abandoning non-restraint. The treatise says: 'Having thus spoken of abandoning all restraints, how is non-restraint abandoned?' The verse says: 'Evil precepts are abandoned by death, by obtaining precepts, and by the birth of two forms.' It explains that there are three conditions for abandoning non-restraint. The first is due to death, abandoning the place of reliance. The second is due to obtaining precepts, referring to obtaining the Pratimoksha precepts, or obtaining the Dhyana (meditative absorption) precepts, then the evil precepts will be abandoned. The third is due to the birth of two forms (referring to becoming a hermaphrodite), the place of reliance has changed. The treatise says: 'Those who abide in evil precepts, even if they sometimes have thoughts of not doing evil, abandoning swords, etc., if they do not receive and obtain all good restraints, all non-restraints cannot be abandoned. For example, even if one avoids the causes of disease, but does not take good medicine, the disease will eventually be difficult to cure.' From this fourth part, it discusses abandoning neutral unmanifestations (unmanifested form that is neither good nor evil). The treatise says: 'How are neutral unmanifestations abandoned?' The verse says: 'Neutrality is abandoned by receiving power, by performing actions, and by the severance of the root of life.' It explains that there are six conditions for abandoning neutral unmanifestations. The word 'by' in the first line and the word 'severance' in the second line summarize these six situations. The first is due to the severance of reception, referring to abandoning the things received.
是念言。我從今時。棄先所受。二由勢斷。謂由凈信煩惱勢力。所引無表。彼二限勢。若斷壞時。無表便舍。三由作業斷。謂如所受后更不作。如先禮佛今不作也。四由事物斷壞故。舍謂以所施寺舍敷具。制多園林。及所施為。罝網等事壞。無表便舍。五由壽命斷。命斷壞時。無表便舍。六由根斷。根謂善根。本因善根。發處中無表。今起加行。斷善根時。便舍善根所引無表。頌文根字。理應通不善根。謂起加行。斷不善根。便舍不善根所引處中無表。論文唯言斷善根者。影取不善根也(言加行者。處中劣故。但加行時。舍也)。
從此第五。舍非色善染。論云。欲非色善。及餘一切非色染法。舍復云何。頌曰。
舍欲非色善 由根斷上生 由對治道生 舍諸非色染
釋曰。舍欲非色善者。此有二緣。謂心等善。名非色善。一由根斷。謂斷善根。二由上生。謂生上界。舍諸非色染者。諸謂三界。三界非色染者。心等法也。由一緣舍。謂由對治道生。若此品類。對治道生。當舍此中所有煩惱及彼助伴(助伴者。相應俱有能得也)。
從此大文第五。約處成善惡。論云。善惡律儀。何有情有。頌曰。
惡戒人除北 二黃門二形 律儀亦在天 唯人具三種 生欲天色界 有靜慮
【現代漢語翻譯】 現代漢語譯本：是念言：我從現在開始，捨棄先前所受的（戒）。有以下幾種情況會導致捨棄：（一）由勢力斷絕。指的是由清凈的信心或煩惱勢力所引發的無表業。當這兩種勢力的界限斷絕或破壞時，無表業便會捨棄。（二）由作業斷絕。指的是如先前所受的戒，後來不再去做。例如先前禮佛，現在不再禮佛。（三）由事物斷壞的緣故而捨棄。指的是因為所佈施的寺廟、房舍、敷具、制多（佛塔）園林，以及所施捨的罝網等事物損壞，無表業便會捨棄。（四）由壽命斷絕。壽命斷絕時，無表業便會捨棄。（五）由根斷絕。這裡說的『根』指的是善根，也就是根本的因，善根。在最初發起善根的地方，存在著處中（非善非惡）的無表業。現在如果發起加行，斷絕善根時，便會捨棄由善根所引發的處中無表業。頌文中的『根』字，理應也包括不善根。也就是說，如果發起加行，斷絕不善根，便會捨棄由不善根所引發的處中無表業。論文中只說斷絕善根，是包含了不善根的情況（說『加行』，是因為處中是劣的，所以在加行的時候，才會捨棄）。 從此第五部分，講述捨棄非色界的善和染法。論中說：『欲界的非色善，以及其餘一切非色界的染法，如何捨棄呢？』頌文說： 『捨棄欲界非色善，由根斷或上生；由對治道生，捨棄諸非色染。』 解釋：捨棄欲界非色善，有兩種因緣。所謂心等善，稱為非色善。（一）由根斷絕。指的是斷絕善根。（二）由上生。指的是生到上界。捨棄諸非色染，這裡的『諸』指的是三界。三界中的非色染法，指的是心等法。由一種因緣捨棄，即由對治道生。如果此品類的對治道產生，就會捨棄此中所有的煩惱以及它們的助伴（助伴指的是相應、俱有和能得）。 從此大文的第五部分，講述根據處所成就善惡。論中說：『善惡律儀，哪些有情具有呢？』頌文說： 『惡戒人除了北俱盧洲，還有二性人（黃門、二形人）；律儀也存在於天界，只有人具備三種（律儀、惡戒、處中）；生於欲界天的人，有靜慮。』
【English Translation】 English version: It is said: 'From this moment on, I abandon the precepts I previously received.' There are several reasons for abandonment: (1) Abandonment due to the cessation of power. This refers to the unmanifest karma arising from the power of pure faith or afflictions. When the limits of these two powers are cut off or destroyed, the unmanifest karma is abandoned. (2) Abandonment due to the cessation of action. This refers to no longer performing the actions of the precepts previously received. For example, previously bowing to the Buddha, but no longer doing so. (3) Abandonment due to the destruction of objects. This refers to the unmanifest karma being abandoned because the donated temples, dwellings, furnishings, cetiyas (stupas), gardens, and hunting nets, etc., are damaged. (4) Abandonment due to the end of lifespan. When lifespan ends, the unmanifest karma is abandoned. (5) Abandonment due to the severance of roots. Here, 'roots' refers to the roots of goodness, the fundamental cause, the roots of goodness. In the place where the roots of goodness are initially generated, there exists neutral (neither good nor evil) unmanifest karma. Now, if one initiates effort and severs the roots of goodness, the neutral unmanifest karma arising from the roots of goodness will be abandoned. The word 'roots' in the verse should also include unwholesome roots. That is, if one initiates effort and severs unwholesome roots, the neutral unmanifest karma arising from unwholesome roots will be abandoned. The treatise only mentions severing the roots of goodness, which includes the case of unwholesome roots (saying 'effort' is because the neutral is inferior, so it is only abandoned during effort). From this fifth section, it discusses abandoning formless realm's good and defiled dharmas. The treatise says: 'How are the formless realm's good of the desire realm, and all other defiled dharmas of the formless realm abandoned?' The verse says: 'Abandoning the desire realm's formless good, is due to the severance of roots or rebirth in higher realms; abandoning all formless defilements, is due to the arising of the antidote path.' Explanation: Abandoning the desire realm's formless good has two causes. The so-called good of mind, etc., is called formless good. (1) Abandonment due to the severance of roots. This refers to severing the roots of goodness. (2) Abandonment due to rebirth in higher realms. This refers to being born in higher realms. Abandoning all formless defilements, here 'all' refers to the three realms. The formless defiled dharmas in the three realms refer to the dharmas of mind, etc. Abandonment occurs due to one cause, that is, due to the arising of the antidote path. If the antidote path of this category arises, all the afflictions and their companions (companions refer to those that are corresponding, co-existent, and attainable) within it will be abandoned. From the fifth part of this major text, it discusses the accomplishment of good and evil based on location. The treatise says: 'Which sentient beings possess the precepts of good and evil?' The verse says: 'People with evil precepts, except for Uttarakuru (北俱盧洲), also include hermaphrodites (eunuchs, bisexuals); precepts also exist in the heavens, only humans possess all three (precepts, evil precepts, neutral); those born in the desire realm heavens have dhyana (靜慮).'
律儀 無漏並無色 除中定無想
釋曰。惡戒人除北二黃門二形者。明惡戒處。於人趣中。唯三洲有。除北俱盧。彼無極重無慚愧故。故無惡戒。於三洲中。除黃門等。亦無惡戒。扇搋半擇。名二黃門。律儀亦在天者。人天兩趣。容有律儀。於人趣中。除北俱盧。彼無受戒。無別解脫戒 不入定故。無定道戒 二形等人。亦無善戒。於一身中。起男女欲俱增上故。又無志操。于正思擇。無堪能故。無有極重慚愧心故。扇搋等身。如鹵咸田。不生嘉苗惡草。故無善戒惡戒也。唯人具三種者。謂具別解脫。靜慮無漏。三種律儀。別解脫戒。天趣無也。生欲天色界有靜慮律儀者。此二界中。俱能入定。有靜慮戒。于無想天。唯得成就。無色界無。謂無色故。無漏並無色者。謂無漏戒。欲色界有。並在無色。于無色界。雖不現行。而得成就。聖人生在無色界中。成就色界過去未來無漏律儀。法前後得。得不失故。除中定無想者。謂於色界。中定梵王。及無想天。唯是異生。無無漏戒故。須除也。餘十六天。有聖人故。皆容得有無漏律儀。
從此大文第二。釋經諸業。就中有十一。一明三性業。二明福等三業。三明三受業。四明三時業。五明身心受。六明曲穢濁。七明黑黑等。八明三牟尼等。九明三惡行等。十
【現代漢語翻譯】 現代漢語譯本 律儀 無漏並無色 除中定無想
釋曰。惡戒人除北二黃門二形者。明惡戒處。於人趣中。唯三洲有。除北俱盧（北俱盧洲，四大洲之一，以享樂著稱）。彼無極重無慚愧故。故無惡戒。於三洲中。除黃門（指性功能不全的人）等。亦無惡戒。扇搋（指閹人）半擇（指性功能低下的人）。名二黃門。律儀亦在天者。人天兩趣。容有律儀。於人趣中。除北俱盧。彼無受戒。無別解脫戒（佛教戒律體系中的一種，旨在從個人解脫的角度規範行爲）不入定故。無定道戒（通過禪定獲得的戒律）。二形（指具有雙重性別特徵的人）等人。亦無善戒。於一身中。起男女欲俱增上故。又無志操。于正思擇。無堪能故。無有極重慚愧心故。扇搋等身。如鹵咸田。不生嘉苗惡草。故無善戒惡戒也。唯人具三種者。謂具別解脫。靜慮無漏。三種律儀。別解脫戒。天趣無也。生欲天有靜慮律儀者。此二界中。俱能入定。有靜慮戒。于無想天（佛教三界之一，色界的最高層，無物質現象，只有精神存在）。唯得成就。無無。謂無色故。無漏並無色者。謂無漏戒。欲有。並在無色。于無。雖不現行。而得成就。聖人生在無中。成就過去未來無漏律儀。法前後得。得不失故。除中定無想者。謂于**。中定梵王（色界天的統治者）。及無想天。唯是異生。無無漏戒故。須除也。餘十六天。有聖人故。皆容得有無漏律儀。
從此大文第二。釋經諸業。就中有十一。一明三性業。二明福等三業。三明三受業。四明三時業。五明身心受。六明曲穢濁。七明黑黑等。八明三牟尼（指佛陀）等。九明三惡行等。十
【English Translation】 English version Ethical Discipline (Śīla) Non-outflow and non-form, except for the intermediate dhyāna and the non-percipient realm.
Explanation: 'Evil precepts exclude those who are eunuchs, hermaphrodites, and those in the Northern Continent.' This clarifies where evil precepts exist. Within the human realm, they exist only in the three continents, excluding Uttarakuru (Northern Kuru, one of the four continents, known for its enjoyment). Because they have no extreme gravity or shame, they have no evil precepts. Within the three continents, excluding eunuchs, etc., there are also no evil precepts. Castrated men and impotent men are called the two types of eunuchs. Ethical discipline also exists in the heavens, as both the human and heavenly realms can have ethical discipline. Within the human realm, excluding Uttarakuru, they do not take vows and have no Prātimokṣa vows (a system of Buddhist precepts aimed at regulating behavior from the perspective of individual liberation) because they do not enter into samādhi (meditative state). They have no samādhi-path precepts (precepts obtained through meditation). Hermaphrodites, etc., also have no good precepts because, within one body, both male and female desires increase. They also have no will and are incapable of correct reflection, lacking extreme gravity and shame. The bodies of castrated men, etc., are like barren, salty fields, not producing good seedlings or evil weeds, so they have neither good nor evil precepts. Only humans possess the three types, namely, possessing Prātimokṣa, meditative concentration, and non-outflow ethical disciplines. Prātimokṣa vows do not exist in the heavenly realms. Those born in the desire realm ** have meditative concentration ethical discipline because both of these realms can enter into samādhi and have samādhi precepts. In the non-percipient realm (one of the three realms in Buddhism, the highest level of the form realm, with no material phenomena, only mental existence), only achievement is attained, without . This is because it is formless. 'Non-outflow and non-form' means that non-outflow precepts exist in the desire realm ** and also in the formless realm. In the non- realm, although they are not manifest, they are achieved. Sages born in the non- realm achieve ** past and future non-outflow ethical discipline. The Dharma is obtained sequentially, and what is obtained is not lost. 'Except for the intermediate dhyāna and the non-percipient realm' means that in the , the Brahmā kings (rulers of the form realm heavens) in the intermediate dhyāna, and the non-percipient realm are only ordinary beings and have no non-outflow precepts, so they must be excluded. The remaining sixteen heavens have sages, so they can all potentially have non-outflow ethical discipline.
From this great text, the second part explains the various karmas in the sutra, which includes eleven sections: 1. Explaining the three natures of karma; 2. Explaining the three karmas of merit, etc.; 3. Explaining the three feelings of karma; 4. Explaining the three times of karma; 5. Explaining bodily and mental feelings; 6. Explaining crookedness, impurity, and turbidity; 7. Explaining black-black, etc.; 8. Explaining the three Munis (referring to the Buddha), etc.; 9. Explaining the three evil conducts, etc.; 10.
明十業道。十一明三邪行。
從此第一。明三性業。論云。且經中說。業有三種。善惡無記。其相云何。頌曰。
安不安非業 名善惡無記
釋曰。謂安穩業。說名為善。得可愛果。濟眾苦故 不安穩業。名為非善。招非愛果。損有情故 言非業者。非前二業。立無記名。不可記為善不善故。
從此第二。明福等三業。論云。又經中說。業有三種。福非福等。其相云何。頌曰。
福非福不動 欲善業名福 不善名非福 上界善不動 約自地處所 業果無動故
釋曰。初句標。次下釋。福非福。不動者。標也。欲善業名福者。招可愛果。益有情故 不善名非福者。招非愛果。損有情故 上界善不動者。上二界善。名不動業。問豈不世尊說下三定。皆名有動。答初禪有尋伺動。二禪有喜受動。三禪有樂受動。故立動名。不動經中。據能感得不動異熟。說名不動。問如何有動。定招無動異熟。為答此問。故頌言約自地處所業果無動故。雖下三定有災患動。約處言之。業果不動。如初定業招初禪果。初禪處定。無容轉令二地處受。業果處定立不動名。然欲界中。有天等業。由別緣力。轉人等中受。故非不動。
從此第三。明三受業。論云。又經中說業有三種。順樂受等。
【現代漢語翻譯】 現代漢語譯本 明示十業道（Dasakarmapatha）。十一，明示三種邪行（Mithyacaritra）。
從此第一部分，明示三種性質的業（Karma）。《論》中說：『而且經中說，業有三種，善（Kushala）、惡（Akushala）、無記（Avyakrta），它們的相狀如何？』頌文說：
『安穩不安穩非業，名為善惡無記。』
解釋說：所謂的安穩業，被說為善，因為它能帶來可愛的果報，救濟眾生的痛苦。不安穩業，被稱為非善，因為它會招致不可愛的果報，損害有情眾生。所說的『非業』，不是前兩種業，因此立名為無記，因為它不可被記為善或不善。
從此第二部分，明示福業（Punya）、非福業（Apunya）和不動業（Anenja）三種業。《論》中說：『又經中說，業有三種，福、非福、等，它們的相狀如何？』頌文說：
『福非福不動，欲界善業名福，不善名非福，上界善不動，約自地處所，業果無動故。』
解釋說：第一句是標示，接下來的部分是解釋。『福非福，不動』，是標示。『欲界善業名福』，因為它能招致可愛的果報，利益有情眾生。『不善名非福』，因為它會招致不可愛的果報，損害有情眾生。『上界善不動』，上二界（色界和無色界）的善業，名為不動業。問：難道世尊不是說下三禪定，都名為有動嗎？答：初禪有尋（Vitarka）伺（Vicara）動，二禪有喜（Priti）受動，三禪有樂（Sukha）受動，所以立名為動。不動經中，是根據能夠感得不動異熟果（avipaka）來說的，所以名為不動。問：如何有動的禪定，能招致不動的異熟果呢？爲了回答這個問題，所以頌文說『約自地處所，業果無動故』。雖然下三禪定有災患動，但就其所處的地位而言，業果是不動的。例如初禪的業招致初禪的果報，初禪的處所是固定的，不可能轉到二禪的處所去承受。業果的處所是固定的，所以立名為不動。然而在欲界中，有天等業，由於其他因緣的力量，會轉到人等中去承受，所以不是不動。
從此第三部分，明示三種感受的業（Vedaniya Karma）。《論》中說：『又經中說，業有三種，順樂受等。』
【English Translation】 English version Explaining the Ten Paths of Karma (Dasakarmapatha). Eleven, Explaining the Three Wrong Conducts (Mithyacaritra).
From this first part, explaining the three types of Karma. The Shastra says: 'Moreover, it is said in the sutras that there are three types of Karma: good (Kushala), bad (Akushala), and neutral (Avyakrta). What are their characteristics?' The verse says:
'Stable, unstable, and non-karma, are called good, bad, and neutral.'
The explanation says: The so-called stable karma is said to be good because it brings about desirable results and relieves the suffering of sentient beings. Unstable karma is called non-good because it brings about undesirable results and harms sentient beings. The so-called 'non-karma' is not the previous two types of karma, so it is named neutral because it cannot be labeled as good or bad.
From this second part, explaining the three types of Karma: meritorious karma (Punya), non-meritorious karma (Apunya), and unwavering karma (Anenja). The Shastra says: 'Also, it is said in the sutras that there are three types of Karma: meritorious, non-meritorious, and so on. What are their characteristics?' The verse says:
'Meritorious, non-meritorious, unwavering; good karma in the desire realm is called meritorious; bad karma is called non-meritorious; good karma in the upper realms is unwavering; regarding its own location, the result of karma is unwavering.'
The explanation says: The first line is the heading, and the following part is the explanation. 'Meritorious, non-meritorious, unwavering' is the heading. 'Good karma in the desire realm is called meritorious' because it brings about desirable results and benefits sentient beings. 'Bad karma is called non-meritorious' because it brings about undesirable results and harms sentient beings. 'Good karma in the upper realms is unwavering'; the good karma in the upper two realms (the form realm and the formless realm) is called unwavering karma. Question: Didn't the World Honored One say that the lower three dhyanas are all called having movement? Answer: The first dhyana has initial application (Vitarka) and sustained application (Vicara) movement, the second dhyana has joy (Priti) feeling movement, and the third dhyana has happiness (Sukha) feeling movement, so it is named movement. In the unwavering sutra, it is based on being able to sense the unwavering result (avipaka), so it is called unwavering. Question: How can dhyana with movement bring about an unwavering result? To answer this question, the verse says, 'Regarding its own location, the result of karma is unwavering.' Although the lower three dhyanas have calamity movement, in terms of their location, the result of karma is unwavering. For example, the karma of the first dhyana brings about the result of the first dhyana, and the location of the first dhyana is fixed, and it is impossible to transfer to the location of the second dhyana to receive it. The location of the result of karma is fixed, so it is called unwavering. However, in the desire realm, there is karma of gods, etc., which, due to the power of other causes and conditions, will be transferred to humans, etc., to receive, so it is not unwavering.
From this third part, explaining the three types of feeling karma (Vedaniya Karma). The Shastra says: 'Also, it is said in the sutras that there are three types of Karma: following pleasant feeling, and so on.'
其相云何。頌曰。
順樂苦非二 善至三順樂 諸不善順苦 上善順非二 余說下亦有 由中招異熟 又許此三業 非前後熟故 順受總有五 謂自性相應 及所緣異熟 現前差別故
釋曰。初一頌正明三受。次一頌引證。后一頌明順受。順樂苦非二者。標也。一順樂受業。二順苦受業。三順不苦不樂受業等。即非二也。善至三順樂者。釋順樂受。始從欲界。至第三禪。所有善業。名順樂受。諸不善順苦者。釋順苦受。欲界不善業。名順苦受業。上善順非二者。釋不苦不樂受。第三禪上。從第四禪。乃至有頂。所有善業。名為上善。名順不苦不樂受業。論云。非此諸業唯感受果。應知亦感彼受資糧。受及資糧。此中名受(解云。此相應俱有名資糧也)余說下亦有由中招異熟者。有餘師說。第三禪下。亦有第三順非二業。中謂中間禪也。由中定業。招中異熟故。明知下地。有不苦不樂受業。謂生中間。唯有舍受。故彼業感順非二果。又許此三業非前後熟故者。引證意明下地有舍異熟。此是發智本論說也。彼云。頗有三業非前非后受異熟耶(解云。同一時受。言非前非后也)彼論答曰。有謂順樂受業色。順苦受業。心心所法。順不苦不樂受業。心不相應行。乃至廣說(解云。順樂色者。
【現代漢語翻譯】 其相如何？頌文說：
『順樂苦非二，善至三順樂， 諸不善順苦，上善順非二， 余說下亦有，由中招異熟， 又許此三業，非前後熟故， 順受總有五，謂自性相應， 及所緣異熟，現前差別故。』
解釋：第一頌明確說明了三種感受。第二頌引用證據。第三頌說明了順受。『順樂苦非二』，是標示。一是順樂受業，二是順苦受業，三是順不苦不樂受業，也就是『非二』。『善至三順樂』，解釋順樂受。從欲界開始，到第三禪，所有的善業，都稱為順樂受。『諸不善順苦』，解釋順苦受。欲界的不善業，稱為順苦受業。『上善順非二』，解釋不苦不樂受。第三禪以上，從第四禪，乃至有頂（Bhava-agra，三界最高處），所有的善業，稱為上善，也稱為順不苦不樂受業。論中說，『並非這些業只感受果報，應當知道也感受這些感受的資糧。』感受和資糧，在這裡都稱為受（解釋說，這些相應的事物都具有資糧的性質）。『余說下亦有由中招異熟者』，有其他論師說，第三禪以下，也有第三種順非二業。『中』指的是中間禪。由於中間禪的業，招感中間的異熟果報。明確說明了下地也有不苦不樂受業，也就是生在中間禪時，只有舍受。因此，這種業感得順非二的果報。『又許此三業非前後熟故者』，引用證據說明下地有舍異熟。這是發智論（Abhidharma-jnana-prasthana-sastra）的根本論中所說。其中說，『是否有三種業，不是前也不是后才感受異熟果報呢？』（解釋說，同一時間感受，所以說不是前也不是后）。該論回答說，『有，就是順樂受業的色，順苦受業的心和心所法，順不苦不樂受業的心不相應行，乃至廣說』（解釋說，順樂的色，是...
【English Translation】 What is its nature? The verse says:
'Pleasure and pain, not two; good reaches the third, pleasure follows; All unwholesome follows pain; superior good follows not two; Others say below also exists; from the middle, maturation is invited; Also, these three karmas are permitted; not before or after maturation; Following reception, there are five in total; namely, self-nature correspondence, And the object of conditioned maturation; present difference therefore.'
Explanation: The first verse clearly explains the three types of feelings. The second verse cites evidence. The third verse explains following reception. 'Pleasure and pain, not two,' is the indication. First is karma that follows pleasant feeling, second is karma that follows painful feeling, and third is karma that follows neither painful nor pleasant feeling, which is 'not two.' 'Good reaches the third, pleasure follows,' explains following pleasant feeling. Starting from the desire realm (Kama-dhatu), up to the third dhyana (Dhyana, meditation level), all wholesome karma is called following pleasant feeling. 'All unwholesome follows pain,' explains following painful feeling. Unwholesome karma in the desire realm is called karma that follows painful feeling. 'Superior good follows not two,' explains neither painful nor pleasant feeling. Above the third dhyana, from the fourth dhyana up to the Peak of Existence (Bhava-agra, the highest point of the three realms), all wholesome karma is called superior good, also called karma that follows neither painful nor pleasant feeling. The treatise says, 'It is not that these karmas only experience the result; it should be known that they also experience the sustenance of these feelings.' Feeling and sustenance are both called reception here (explanation: these corresponding things all have the nature of sustenance). 'Others say below also exists; from the middle, maturation is invited,' other teachers say that below the third dhyana, there is also the third type of karma that follows not two. 'Middle' refers to the intermediate dhyana. Because of the karma of the intermediate dhyana, intermediate conditioned maturation is invited. It clearly explains that in the lower realms, there is also karma of neither painful nor pleasant feeling, which is when one is born in the intermediate dhyana, there is only neutral feeling (Upeksha). Therefore, this karma causes the result of following not two. 'Also, these three karmas are permitted; not before or after maturation,' cites evidence to explain that in the lower realms, there is neutral conditioned maturation. This is what is said in the root treatise of the Abhidharma-jnana-prasthana-sastra (Abhidharma-jnana-prasthana-sastra). It says, 'Are there three karmas that do not experience conditioned maturation before or after?' (Explanation: experiencing at the same time, so it is said not before or after). The treatise answers, 'Yes, that is the form of karma that follows pleasant feeling, the mind and mental factors of karma that follows painful feeling, the non-associated formations of karma that follows neither painful nor pleasant feeling, and so on' (explanation: the form that follows pleasure is...)
於人天中。眼等五根。色香昧觸。順苦心心所者。謂感人天苦受及相應法。順不苦不樂受業。心不相應者。於人天中。命根眾同分。得四相此是第一節文 于廣說中。更有一節文。俱舍略引。但言乃至廣說。第二節文。順樂受業。心不相應行。能感人天命根等四。順苦受業色者。謂感人天中。色香味觸順不苦不樂受業。心心所法。此業能感不苦不樂受。及相應異熟也)。今引彼文。意取第二節文為證以說不苦不樂受。業感不苦不樂受異熟。明知欲界。有舍異熟。以本論說三業俱時受異熟果。由此證知。下地亦有順非二業。非離欲界有此三業俱時熟故。上界無苦故。三業之言唯說欲界 問豈不業是善惡。受果無記。此業與樂。體性既殊。如何說為順樂受等。答業能為因。利益樂受。故約利益。說名順受。或復此業。是樂所受。謂樂是業。異熟果故。果領于因。此即所受順能受也。或復彼樂。是業所受。由此能受樂異熟故。因受于果。此即能受。順所受也。順受總有五者。標也。總說順受。略有五種。謂自性相應者。已下別釋也一自性順受三受為體自性是受故。自性不違。名為順受。二相應順受。以觸為體。謂觸與受相應。名相應順受。如契經說。順樂受觸。乃至廣說。及所緣異熟者。第三所緣順受。色等六境為體。謂所
【現代漢語翻譯】 在人道和天道中，眼等五根（眼、耳、鼻、舌、身五種感覺器官），色香昧觸（視覺、嗅覺、味覺、觸覺），順苦心心所（伴隨痛苦感受的心和心理活動），指的是感受人道和天道的痛苦感受以及相應的法。順不苦不樂受業（伴隨非苦非樂感受的行為），心不相應者（與心不相應的行法），在人天道中，命根眾同分（生命延續和同類生命體的共性），得四相（生、老、病、死四種現象），這是第一節經文。 在廣說中，還有一節經文。《俱舍論》略有引用，只說『乃至廣說』。第二節經文，順樂受業（伴隨快樂感受的行為），心不相應行（與心不相應的行法），能感人天命根等四（能夠引起人天道的生命延續等四種現象）。順苦受業色者（伴隨痛苦感受的行為所產生的色法），指的是感受人天道中，色香味觸（視覺、嗅覺、味覺、觸覺）。順不苦不樂受業（伴隨非苦非樂感受的行為），心心所法（心和心理活動），這種行為能夠引起非苦非樂的感受，以及相應的異熟果報。現在引用那段經文，意在以第二節經文作為證據，來說明不苦不樂的感受，是由業力感得的不苦不樂的異熟果報。明確地知道欲界（充滿慾望的境界），有舍異熟（不苦不樂的果報）。因為本論說三種業同時感受異熟果報。由此可以得知，地獄也有順非二業（伴隨非苦非樂感受的行為）。不是離開欲界才有這三種業同時成熟的緣故。上界沒有痛苦的緣故，三種業的說法只適用於欲界。 問：難道不是業是善或惡，而感受的果報是無記（非善非惡）嗎？這種業與快樂，體性既然不同，怎麼能說是順樂受等呢？答：業能夠作為原因，利益快樂的感受，所以根據利益來說，稱為順受。或者這種業，是快樂所感受的，意思是快樂是業的異熟果報。果報領受原因，這就是所受順能受。或者那種快樂，是業所感受的，因此能夠感受快樂的異熟果報。原因感受果報，這就是能受順所受。順受總共有五種，這是標示。總的說來，順受略有五種，也就是自性相應等，以下分別解釋。一、自性順受，以三種感受為體性，自性就是感受，自性不相違背，稱為順受。二、相應順受，以觸為體性，意思是觸與感受相應，稱為相應順受。如契經所說，順樂受觸，乃至廣說。以及所緣異熟，第三、所緣順受，以色等六境為體性，意思是所
【English Translation】 In the realms of humans and gods, the five sense organs (eye, ear, nose, tongue, body), forms, sounds, smells, tastes, and tactile sensations, along with the 'following suffering' mental states (mind and mental activities accompanying painful feelings), refer to experiencing the suffering of the human and divine realms and the corresponding dharmas. 'Following neither suffering nor pleasure' karma (actions accompanied by feelings of neither suffering nor pleasure), those not associated with the mind, in the human and divine realms, the life force, the commonality of beings, attain the four characteristics (birth, aging, sickness, and death). This is the first section of the text. In the extensive explanation, there is another section. The Abhidharmakośa briefly quotes it, only saying 'and so on, extensively explained.' The second section, 'following pleasurable feeling' karma (actions accompanied by pleasurable feelings), non-associated mental formations, can cause the life force and the four characteristics in the human and divine realms. 'Following painful feeling' karma related to form, refers to experiencing forms, sounds, smells, tastes, and tactile sensations in the human and divine realms. 'Following neither suffering nor pleasure' karma (actions accompanied by feelings of neither suffering nor pleasure), mental states and mental activities, this karma can cause feelings of neither suffering nor pleasure, and the corresponding vipāka (result of karma). Now, quoting that passage, the intention is to use the second section as evidence to explain that feelings of neither suffering nor pleasure are the vipāka resulting from karma of neither suffering nor pleasure. It is clearly known that the desire realm (realm full of desires) has neutral vipāka (neither suffering nor pleasure as a result). Because this treatise says that the three types of karma are experienced simultaneously as vipāka. From this, it can be known that the lower realms also have karma that follows neither of the two (neither suffering nor pleasure). It is not that only by leaving the desire realm can these three types of karma mature simultaneously. Because the upper realms have no suffering, the statement of the three types of karma only applies to the desire realm. Question: Isn't it that karma is either good or bad, while the resulting feeling is neutral (neither good nor bad)? Since the nature of this karma and pleasure are different, how can it be said to 'follow pleasurable feeling,' etc.? Answer: Karma can act as a cause, benefiting pleasurable feelings, so based on the benefit, it is called 'following feeling.' Or this karma is what pleasure is experienced by, meaning that pleasure is the vipāka of karma. The result experiences the cause, this is the experienced following the experiencer. Or that pleasure is what karma is experienced by, therefore it can experience the vipāka of pleasure. The cause experiences the result, this is the experiencer following the experienced. There are five types of 'following feeling' in total, this is the indication. Generally speaking, there are roughly five types of 'following feeling,' namely, self-nature association, etc., explained separately below. 1. Self-nature 'following feeling,' its nature is the three feelings, self-nature is feeling, self-nature is not contradictory, it is called 'following feeling.' 2. Associated 'following feeling,' its nature is contact, meaning that contact is associated with feeling, it is called associated 'following feeling.' As the sutra says, 'contact following pleasurable feeling,' and so on, extensively explained. And the object of experience, 3. Object of experience 'following feeling,' its nature is the six objects such as form, meaning that the
緣境。順能緣受。名所緣順受。四異熟順受。謂感異熟業。順異熟果。故名異熟順受。如契經所說。順現受業。乃至廣說。現前差別故者。第五現前順受。現謂現在。受正現行。即是受體。現前不違。名現前順受。言差別者。上說五受。是差別也。此前所說。順樂受等。於此五中是第四異熟順受。由業能招受異熟故。雖業與受體性有殊。而得名為順樂受等。
從此第四。明三時業。就中一明四業。二明差別。三明中有業。四明定業。五明現法果業。六明業即受果。此下第一。明四種業。論云如是三業。有定不定。其相云何。頌曰。
此有定不定 定三順現等 或說業有五 余師說四句
釋曰。此有定不定者。標也。此前三業。有定不定。定三順現等者。別釋也 定有三業。一順現法受。謂此生造。即此生受。二順次生法受。謂此生造。第二生受。三順后法受。謂此生造。第三生后。受 依經部說。順現受業。其力最強。必受現生受。若順生受業。其力稍劣。必受生后受。不受現受。順后受業。其力最劣。不受現生。唯受后受。隨初熟位名順現等 並不定業。合成四種。言不定者。不定受故。謂不定受異熟故。或於三世。時不定故。立不定名。或說業有五者。或有欲令不定受業。復有二種。謂于
【現代漢語翻譯】 現代漢語譯本： 緣境。順著能緣的感受，名為所緣順受（ālambana-anuvyānjanā-sukha-vedanīya，隨順所緣境而生的感受）。四異熟順受（vipāka-anuvyānjanā-sukha-vedanīya，隨順異熟果報而生的感受），是指感受由異熟業（vipāka-karma，能產生異熟果報的業）所帶來的異熟果報，因此名為異熟順受。如契經所說，順現受業（dṛṣṭa-dharma-vedanīya-karma，此生造作，此生受報的業），乃至廣說。『現前差別故』是指第五現前順受（pratyutpanna-anuvyānjanā-sukha-vedanīya，當下體驗到的感受）。現，指現在。受，正在現行，即是感受的本體。現前不違背，名為現前順受。『差別』是指上面說的五種感受，是差別所在。此前所說的順樂受等，在這五種感受中屬於第四異熟順受。因為業能招感異熟果報。雖然業與感受的體性不同，但可以稱為順樂受等。 從此第四部分，闡明三時業（trikāla-karma，過去、現在、未來三時的業）。其中，一闡明四業（catuḥ-karma，四種業），二闡明差別，三闡明中有業（antarābhava-karma，中陰身的業），四闡明定業（niyata-karma，必定受報的業），五闡明現法果業（dṛṣṭa-dharma-phala-karma，現世受報的業），六闡明業即是受果。下面第一部分，闡明四種業。論中說：『如此三種業，有定與不定，其相如何？』頌曰： 『此有定不定，定三順現等，或說業有五，余師說四句。』 釋曰：『此有定不定』是總標。此前三種業，有定與不定。『定三順現等』是分別解釋。定業有三種：一、順現法受（dṛṣṭa-dharma-vedanīya，現世受報的業），指此生造作，即此生受報。二、順次生法受（upapadyavedanīya，來世受報的業），指此生造作，第二生受報。三、順后法受（aparāparyāyavedanīya，後世受報的業），指此生造作，第三生及以後受報。依經部（sautrāntika，佛教部派之一）的說法，順現受業的力量最強，必定在現生受報。如果順次生受業，力量稍弱，必定在來生受報，不在現生受報。順后受業，力量最弱，不在現生受報，只在後世受報。隨其最初成熟的時間，而稱為順現等。加上不定業，合成為四種。『不定』是指果報不確定，即異熟果報不確定。或者因為在三世中，時間不確定，所以立為不定名。『或說業有五者』，或者有人認為不定受業，還有兩種，即于……
【English Translation】 English version: Conditioning object. Following the feeling of what can be conditioned, it is called ālambana-anuvyānjanā-sukha-vedanīya (feeling that arises in accordance with the conditioned object). The fourth is vipāka-anuvyānjanā-sukha-vedanīya (feeling that arises in accordance with the result of maturation), which refers to the feeling brought about by vipāka-karma (karma that produces the result of maturation), hence it is called vipāka-anuvyānjanā-sukha-vedanīya. As stated in the sutras, dṛṣṭa-dharma-vedanīya-karma (karma that is created and experienced in this life), and so on. 『Because of the difference in the present』 refers to the fifth, pratyutpanna-anuvyānjanā-sukha-vedanīya (feeling experienced in the present moment). 『Present』 refers to the present time. 『Feeling』 is currently active, which is the substance of feeling. Not contradicting the present is called pratyutpanna-anuvyānjanā-sukha-vedanīya. 『Difference』 refers to the five feelings mentioned above, which are the differences. The previously mentioned following pleasant feeling, etc., belongs to the fourth vipāka-anuvyānjanā-sukha-vedanīya among these five feelings. Because karma can bring about the result of maturation. Although the nature of karma and feeling are different, they can be called following pleasant feeling, etc. From this fourth part, the three-time karma (trikāla-karma, karma of the past, present, and future) is explained. Among them, one explains the four karmas (catuḥ-karma, four types of karma), two explains the differences, three explains the antarābhava-karma (karma of the intermediate state), four explains the niyata-karma (karma that will definitely be experienced), five explains the dṛṣṭa-dharma-phala-karma (karma that is experienced in this life), and six explains that karma is the experience of the result. The first part below explains the four types of karma. The treatise says: 『These three types of karma, are they definite or indefinite, what are their characteristics?』 The verse says: 『Here there are definite and indefinite, the definite are the three, dṛṣṭa-dharma-vedanīya, etc., or it is said that there are five karmas, other teachers say four categories.』 Explanation: 『Here there are definite and indefinite』 is the general statement. The previous three types of karma are definite and indefinite. 『The definite are the three, dṛṣṭa-dharma-vedanīya, etc.』 is the separate explanation. There are three types of definite karma: First, dṛṣṭa-dharma-vedanīya (karma to be experienced in the present life), which refers to creating karma in this life and experiencing the result in this life. Second, upapadyavedanīya (karma to be experienced in the next life), which refers to creating karma in this life and experiencing the result in the second life. Third, aparāparyāyavedanīya (karma to be experienced in subsequent lives), which refers to creating karma in this life and experiencing the result in the third life and beyond. According to the Sautrāntika (a school of Buddhism), the power of dṛṣṭa-dharma-vedanīya-karma is the strongest, and the result will definitely be experienced in the present life. If it is upapadyavedanīya-karma, the power is slightly weaker, and the result will definitely be experienced in the next life, not in the present life. Aparāparyāyavedanīya-karma is the weakest, and the result will not be experienced in the present life, only in subsequent lives. Depending on the time of its initial maturation, it is called dṛṣṭa-dharma-vedanīya, etc. Adding indefinite karma, there are four types in total. 『Indefinite』 refers to the uncertainty of the result, that is, the uncertainty of the result of maturation. Or because the time is uncertain in the three times, it is named indefinite. 『Or it is said that there are five karmas』, or some people think that there are two more types of indefinite karma, that is, in...
異熟。有定不定。開為二種。一異熟定時不定。謂果必受。於三世時。即不定也。二異熟與時俱不定謂果與時俱不定受也。但有果定時不定業。無有時定果不定者。但於時定。于果必定。以時離異熟無別性故。四業五業。開合為異其理無別 余師說四句者。謂余譬喻師說。業分八種。故為四句。彼許時定於果不定。于不定中。時復分三。兼前五業故。成八種 第一句者。於時分定異熟不定。謂順現等三業。三世時定。于果不定。若現世受其果。即受現。若不受永更不受。於時必定。于果不定。順現既然。生后亦爾。此分三種。一謂順現定。果不定。二順生定。果不定。三順后定。果不定 第二句者。有業于異熟定。於時不定。謂不定業。定得異熟。此但為一。謂果定時不定 第三句者。有業於二俱定。謂順現等。定得異熟。此有三種。一謂順現時果俱定。二謂順生時果俱定。三于順后時果俱定 第四句者。有業於二。俱不定。謂時不定業。非定得異熟。此但為一。謂果不定。時不定。論云。彼說諸業。總成八種。謂順現受。有定不定。乃至不定。亦有二種(解云。順現等三定者。第三句是也。順現等三不定者。第一句是也。第四不定中定者。第二句是也。不定中不定者。第四句是也)。
從此第二。明差別。論
【現代漢語翻譯】 現代漢語譯本 異熟（Vipāka，果報）。有定和不定兩種情況，可以分為兩種：一是異熟是確定的，但時間不確定。意思是果報必定會承受，但在過去、現在、未來三世中的哪個時間承受是不確定的。二是異熟和時間都不確定，意思是果報和承受的時間都是不確定的。只有果報是確定的但時間不確定的業，沒有時間是確定的但果報不確定的業。時間確定了，果報也必定確定，因為時間離不開異熟，沒有獨立的性質。四業和五業，只是開合的方式不同，道理上沒有區別。 其他老師有四句的說法，指的是其他譬喻師的說法。他們認為業可以分為八種，所以有四句。他們承認時間是確定的，但果報是不確定的。在不確定的情況中，時間又可以分為三種，加上前面的五業，就成了八種。第一句是，時間是確定的，但異熟是不確定的。指的是順現受業等三種業，在三世中的時間是確定的，但果報是不確定的。如果現世承受果報，就是順現受；如果不承受，就永遠不會再承受。時間是必定確定的，但果報是不確定的。順現受是這樣，順生受和順后受也是這樣。這可以分為三種：一是順現受是確定的，果報是不確定的；二是順生受是確定的，果報是不確定的；三是順后受是確定的，果報是不確定的。 第二句是，有業的異熟是確定的，但時間是不確定的。指的是不定業，必定會得到異熟。這隻有一種情況，就是果報是確定的，但時間是不確定的。第三句是，有業的異熟和時間都是確定的。指的是順現受等，必定會得到異熟。這有三種情況：一是順現受的時間和果報都是確定的；二是順生受的時間和果報都是確定的；三是順后受的時間和果報都是確定的。第四句是，有業的異熟和時間都是不確定的。指的是時間不定的業，不一定能得到異熟。這隻有一種情況，就是果報是不確定的，時間也是不確定的。論中說，他們所說的諸業，總共有八種，即順現受有定和不定，乃至不定也有兩種（解釋說，順現受等三種確定的，是第三句；順現受等三種不確定的，是第一句；第四種不確定中確定的，是第二句；不確定中不確定的，是第四句）。 從這裡開始第二部分，說明差別。論中...
【English Translation】 English version Vipāka (異熟, Result). There are definite and indefinite types, which can be divided into two categories: First, the Vipāka is definite, but the time is indefinite. This means that the result will definitely be experienced, but the time in the three periods (past, present, future) when it will be experienced is uncertain. Second, both the Vipāka and the time are indefinite, meaning that both the result and the time of experiencing it are uncertain. There are only karmas where the result is definite but the time is indefinite; there are no karmas where the time is definite but the result is indefinite. If the time is definite, the result is also definitely definite, because time cannot be separated from Vipāka and has no independent nature. The four karmas and five karmas are different only in their ways of opening and closing, but there is no difference in principle. Other teachers have the saying of four sentences, referring to the sayings of other parable masters. They believe that karma can be divided into eight types, so there are four sentences. They admit that the time is definite, but the result is indefinite. In the indefinite situation, time can be divided into three types, plus the previous five karmas, which becomes eight types. The first sentence is that the time is definite, but the Vipāka is indefinite. This refers to the three types of karma such as 'immediately experienced karma' (順現受業), where the time in the three periods is definite, but the result is indefinite. If the result is experienced in the present life, it is 'immediately experienced'; if it is not experienced, it will never be experienced again. The time is definitely definite, but the result is indefinite. This is the case with 'immediately experienced karma', and it is also the case with 'karma to be experienced in the next life' (順生受) and 'karma to be experienced in subsequent lives' (順後受). This can be divided into three types: first, 'immediately experienced karma' is definite, but the result is indefinite; second, 'karma to be experienced in the next life' is definite, but the result is indefinite; third, 'karma to be experienced in subsequent lives' is definite, but the result is indefinite. The second sentence is that there are karmas where the Vipāka is definite, but the time is indefinite. This refers to indefinite karma, which will definitely obtain Vipāka. There is only one situation, which is that the result is definite, but the time is indefinite. The third sentence is that there are karmas where both the Vipāka and the time are definite. This refers to 'immediately experienced karma' etc., which will definitely obtain Vipāka. There are three situations: first, the time and result of 'immediately experienced karma' are both definite; second, the time and result of 'karma to be experienced in the next life' are both definite; third, the time and result of 'karma to be experienced in subsequent lives' are both definite. The fourth sentence is that there are karmas where both the Vipāka and the time are indefinite. This refers to karma with indefinite time, which may not necessarily obtain Vipāka. There is only one situation, which is that the result is indefinite and the time is also indefinite. The treatise says that the various karmas they speak of total eight types, namely, 'immediately experienced karma' with definite and indefinite, and even indefinite also has two types (the explanation says that the three definite types of 'immediately experienced karma' etc. are the third sentence; the three indefinite types of 'immediately experienced karma' etc. are the first sentence; the definite type among the fourth indefinite type is the second sentence; the indefinite type among the indefinite type is the fourth sentence). From here, the second part explains the differences. In the treatise...
云。於此所說業差別中。其相云何。頌曰。
四善容俱作 引同分唯三 諸處造四種 地獄善除現 堅于離染地 異生不造生 聖不造生后 並欲有頂退
釋曰。四善者。論主評取。說四業家于理為善。但於時中。說定不定。釋經所說四業相故。容俱作者。今此四業容一時作。謂於一時。自行淫慾。遣使行殺。或盜或誑。業道齊成。或一感現。或一感生。或一感后。或一不定。一時造四 未必皆爾。故說容言 問幾業能。引眾同分耶。答頌言引同分唯三。於四業中。除順現受。現身同分。先業引故。問何界何趣。能造幾業。答頌言諸處造四種者。已下句共答此問也。總而言之。諸界諸趣。或善或惡。隨其所應。容造四種。地獄善除現者。此下約別論也。于地獄中。四種善業。除順現受。無愛果故。惡容造四。堅于離染地異生不造生聖不造生後者。不退性名堅。此通異生及聖也。彼于離染地。若不退異生。不造生業。以不退性離此地染。于第二生必不生故。故無生業。容造餘三。不退聖人。于離染地。不造生后。以不退性必無還生下諸地故。故無生后。容造餘二。並欲有頂退者離欲聖人。及有頂聖。雖有退墮。而亦不造欲界有頂生后二業。同前不退聖故。頌致並言。夫從離欲有頂。退者必是退
【現代漢語翻譯】 現代漢語譯本 云：在前面所說的業差別中，它們的相狀是怎樣的呢？頌文說：
『四善容俱作，引同分唯三， 諸處造四種，地獄善除現， 堅于離染地，異生不造生， 聖不造生后，並欲有頂退。』
解釋：『四善』，是論主評論選取，認為四種業的類別在道理上是善的。只是在時間上，有定與不定的區別。這是爲了解釋經文所說的四種業的相狀。『容俱作』，是指這四種業有可能同時造作。例如，在同一時間，自己行淫慾，派遣他人行殺戮，或者偷盜，或者欺騙，各種業道同時成就。或者其中一種業感得現世果報，或者一種感得來世果報，或者一種感得後世果報，或者一種是不定果報。在同一時間造作四種業，未必都是這樣，所以說『容』字。問：有幾種業能夠引發眾生的同分呢？答：頌文說『引同分唯三』，在四種業中，除去順現受業，因為現世的同分，是先前的業力所引發的。問：在哪些界、哪些趣，能夠造作幾種業呢？答：頌文說『諸處造四種』，以下一句是共同回答這個問題。總的來說，在各個界、各個趣，無論是善業還是惡業，根據具體情況，都有可能造作四種業。『地獄善除現者』，以下是分別論述。在地獄中，四種善業，除去順現受業，因為沒有可愛的果報。惡業有可能造作四種。『堅于離染地異生不造生聖不造生後者』，不退轉的性質稱為『堅』。這包括異生和聖人。那些在離染地的不退轉的異生，不造作順生受業，因為不退轉的性質使他們遠離了此地的染污，在第二世必定不會再出生於此地，所以沒有順生受業，有可能造作其餘三種業。不退轉的聖人，在離染地，不造作順生后受業，因為不退轉的性質使他們必定不會再返回下方的諸地，所以沒有順生后受業，有可能造作其餘兩種業。『並欲有頂退者』，離開欲界染污的聖人，以及有頂天的聖人，即使有退墮，也不會造作欲界和有頂天的順生受業和順生后受業，與前面不退轉的聖人相同。頌文用『並』字，是因為從離欲界和有頂天退墮的人，必定是退轉者。
【English Translation】 English version Question: Among the aforementioned distinctions of karma, what are their characteristics? Verse:
'The four wholesome [karmas] can be done together; only three lead to commonality. In all realms, four kinds are created; in hell, wholesome [karma] excludes the immediately ripening. Steadfast in the realms free from desire; ordinary beings do not create the subsequently ripening. Sages do not create the ripening after next life; likewise, those who regress from the Desire and Peak of Existence realms.'
Explanation: 'The four wholesome [karmas]' are those that the commentator deems virtuous in principle. However, they are distinguished by being either definite or indefinite in their timing. This is to explain the four aspects of karma as described in the scriptures. 'Can be done together' means that these four karmas can be performed simultaneously. For example, at the same time, one may engage in sexual misconduct, order someone to commit murder, steal, or lie, thus completing various paths of karma. One of these karmas may ripen in the present life, one in the next life, one in a subsequent life, or one may be indefinite. It is not always the case that all four karmas are created at the same time, hence the use of the word 'can'. Question: How many karmas can lead to the commonality of beings? Answer: The verse says, 'Only three lead to commonality.' Among the four karmas, the immediately ripening is excluded because the commonality in the present life is caused by previous karma. Question: In which realms and destinies can how many karmas be created? Answer: The verse says, 'In all realms, four kinds are created,' and the following phrase jointly answers this question. Generally speaking, in all realms and destinies, whether wholesome or unwholesome, depending on the circumstances, it is possible to create four kinds of karma. 'In hell, wholesome [karma] excludes the immediately ripening' means that, specifically in hell, the four kinds of wholesome karma exclude the immediately ripening because there are no desirable results there. Unwholesome karma can potentially create all four. 'Steadfast in the realms free from desire; ordinary beings do not create the subsequently ripening; sages do not create the ripening after next life' refers to the quality of non-regression, which is called 'steadfast'. This applies to both ordinary beings and sages. Those non-regressing ordinary beings in the realms free from desire do not create karma that ripens in the next life because their non-regressing nature prevents them from being reborn in those realms in the second life. Therefore, they do not have karma that ripens in the next life, but they can create the other three kinds of karma. Non-regressing sages in the realms free from desire do not create karma that ripens after the next life because their non-regressing nature ensures that they will not return to the lower realms. Therefore, they do not have karma that ripens after the next life, but they can create the other two kinds of karma. 'Likewise, those who regress from the Desire and Peak of Existence realms' means that even if sages who have abandoned desire or those in the Peak of Existence regress, they still do not create karma that ripens in the next life or after the next life in the Desire Realm or the Peak of Existence, similar to the non-regressing sages mentioned earlier. The verse uses 'likewise' because those who regress from the realms free from desire and the Peak of Existence must be those who have regressed.
果。諸退果者。必不命終。還修得果故。于離染地。永更不生。故無生后業也。
從此第三。明中有造業。論云。住中有位。亦造業耶亦有云何。頌曰。
欲中有能造 二十二種業 皆順現受攝 類同分一故
釋曰。于欲界中。住中有位。容有能造二十二業。謂中有位。胎內五位。胎外五位。中有能造此十一位定不定業故。名二十二。皆順現受攝類同分一故者。中有所造。十一種定業。皆順現受攝。以中有身與生有十位。一類同分。無差別故。此一同分。同一業引。故類無別。由類無別故。此定業。皆順現攝。又此中有。由與生有同業引故。故不說有順中有受業。此即是彼順生順后。順不定業所引生故。
從此第四。明定業相。論云。諸定受業。其相云何。頌曰。
由重惑凈心 及是恒所造 于功德田起 害父母業定
釋曰。諸定業相。略由四因。一由重惑及重凈心。謂重煩惱。或重善心。所造業也。二及是恒所造。雖不重心造但恒所造也。三于功德田。起謂佛法僧。或得勝果者。謂預流無學。或得勝定者。謂慈定。滅定 於此田所雖無重惑及重凈心。亦非常行。以田勝故。必定受業。第四于父母所隨輕重心。行損害事。業果必定。此上四因。皆定業攝。
從此
【現代漢語翻譯】 現代漢語譯本： 果。那些退失果位的人，必定不會死亡，因為他們還會重新修行而證得果位。在脫離染污的境界中，永遠不會再次出生，所以沒有出生后的業果。 從此第三部分，闡明中有（bardo, intermediate state）中造業的問題。論中說：『處於中有階段，也會造業嗎？』也有人這樣問。頌文說： 『欲界中有能造作，二十二種業力牽， 皆歸屬於現受果，同類相分無差別。』 解釋：在欲界中，處於中有階段，有可能造作二十二種業。即中有階段、胎內五位、胎外五位。中有能造作這十一種決定或不決定的業，所以說是二十二種。『皆歸屬於現受果，同類相分無差別』的意思是，中有階段所造作的十一種決定業，都歸屬於現世受報。因為中有之身與生有十位，同屬一類，沒有差別。這同一類，由同一業力牽引，所以類別沒有差別。由於類別沒有差別，所以這些決定業，都歸屬於現世受報。而且這中有，由於與生有同屬于同一業力牽引，所以不說有屬於中有受報的業。這也就是那些順著生有、順著後有、順著不決定業所牽引而生的。 從此第四部分，闡明決定業的相狀。論中說：『各種決定受報的業，它們的相狀是怎樣的呢？』頌文說： 『由重惑凈心生，或是恒常所造作， 于功德福田起，損害父母業決定。』 解釋：各種決定業的相狀，大致由四種原因造成：一是由於深重的迷惑以及深厚的清凈心。即由深重的煩惱，或者深重的善心所造作的業。二是恒常所造作的。即使不是以深重的心造作，但是恒常造作也會成為決定業。三是在功德田中造作。即在佛、法、僧，或者證得殊勝果位的人（如預流果、無學果），或者證得殊勝禪定的人（如慈定、滅定）面前造作。在這種福田中，即使沒有深重的迷惑以及深厚的清凈心，也不是經常的行為，但因為福田殊勝的緣故，也必定會受報。四是對父母，無論輕重，做出損害的事情，其業果必定會受報。以上四種原因，都屬於決定業的範疇。 從此開始
【English Translation】 English version: Fruits. Those who regress from the fruits will certainly not die, because they will cultivate again and attain the fruits. In the realm of detachment from defilements, they will never be reborn, so there is no karma after birth. From this third section, it clarifies the issue of creating karma in the bardo (intermediate state). The treatise says: 'In the intermediate state, can one also create karma?' Some also ask this. The verse says: 'In the desire realm, the intermediate being can create, twenty-two kinds of karmic forces, All belong to the present fruition, same category without difference.' Explanation: In the desire realm, in the intermediate state, it is possible to create twenty-two kinds of karma. That is, the intermediate state, the five stages within the womb, and the five stages outside the womb. The intermediate being can create these eleven kinds of definite or indefinite karma, so it is said to be twenty-two kinds. 'All belong to the present fruition, same category without difference' means that the eleven kinds of definite karma created in the intermediate state all belong to the present life's retribution. Because the intermediate body and the ten stages of the birth state belong to the same category, there is no difference. This same category is drawn by the same karmic force, so there is no difference in category. Because there is no difference in category, these definite karmas all belong to the present fruition. Moreover, this intermediate being, because it belongs to the same karmic force as the birth state, it is not said that there is karma belonging to the intermediate state's retribution. This is what is drawn by those that follow the birth state, follow the subsequent state, and follow the indefinite karma. From this fourth section, it clarifies the characteristics of definite karma. The treatise says: 'What are the characteristics of the various karmas that are definitely retributed?' The verse says: 'Arising from heavy delusion and pure mind, or constantly created, Arising in the field of merit, harming parents' karma is definite.' Explanation: The characteristics of various definite karmas are roughly caused by four reasons: First, due to heavy delusion and deep pure mind. That is, the karma created by heavy afflictions or heavy good intentions. Second, it is constantly created. Even if it is not created with a heavy mind, constant creation will also become definite karma. Third, it is created in the field of merit. That is, in front of the Buddha, Dharma, Sangha, or those who have attained extraordinary fruits (such as Stream-enterer, Arhat), or those who have attained extraordinary samadhi (such as loving-kindness samadhi, cessation samadhi). In this field of merit, even if there is no heavy delusion and deep pure mind, it is not a frequent behavior, but because the field of merit is superior, it will definitely be retributed. Fourth, to parents, regardless of the severity, doing things that cause harm, the karmic result will definitely be retributed. The above four reasons all belong to the category of definite karma. From this
第五。明現法果業。頌曰。
由田意殊勝 及定招異熟 得永離地業 定招現法果
釋曰。由田意殊勝者。一由田勝。二由意勝。由田勝者。聞有苾芻。在僧眾中。作女人語。便變為女。由意勝者。聞有黃門。救脫于牛黃門事故。轉為丈夫。此等傳聞。其類非一。得永離地業定招現法果者。此顯報定時不定業謂阿羅漢人。不還隨在何地離此地染。名得永離地業。此永離地業聖未離染時。於此地中造善惡業。及離染位所修善業。此等諸業。于異熟定時不定者。此業必能招現法果。謂於此地。更不受生。故招現果。若於此地。有生后定業。彼必定無永離染義必于生后。受異熟果。若於異熟及時。俱不定者。由永離染故。更不受異熟。
從此第六。明業即受。論云。何田起業。定即受耶。頌曰。
于佛上首僧 及滅定無諍 慈見修道出 損益業即受
釋曰。于佛上首僧者。佛于僧中。最為上首。名上首僧。佛雖非聲聞僧。而是聖僧攝也。及滅定無諍者。此下有五。一從滅定出。謂此定中。得心寂靜。以無心故。極似涅槃故。初出此定。是勝上依身。二從無諍定出。謂此定中。止他煩惱。謂緣無量有情為境故。初出此定。無量勝功德。熏身相續轉慈見修道出者。三從慈定出。謂此定中
【現代漢語翻譯】 現代漢語譯本 第五，闡明現法果業。頌文說： 『由田意殊勝，及定招異熟，得永離地業，定招現法果。』 解釋：『由田意殊勝者』，一是由於田（指所處的環境或對像）殊勝，二是由於意（指心念或動機）殊勝。由於田殊勝的例子：聽說有比丘在僧眾中，用女人的語氣說話，便轉變為女人。由於意殊勝的例子：聽說有黃門（指閹人），救了被牛欺負的另一個黃門，因此轉變為丈夫。這類傳聞，例子很多。『得永離地業定招現法果者』，這顯示了報定時不定業的情況，指的是阿羅漢（Arhat，已證悟的聖者）。不還果的聖者無論在哪裡，只要離開了此地的染污，就叫做『得永離地業』。這些永離地業的聖者，在未離染時，於此地中所造的善惡業，以及離染后所修的善業，這些業在異熟果報的時間上是不確定的。這些業必定能招感現法果，即在此地不再受生，所以招感現果。如果在此地，有來世才成熟的定業，那麼他必定沒有永離染的意義，必定在來世感受異熟果報。如果異熟果報的時間和性質都不確定，由於已經永離染污，所以不再感受異熟果報。 從此第六，闡明業即受（指某些業會立即產生果報）。論中說：在什麼情況下造業，會立即感受果報呢？頌文說： 『于佛上首僧，及滅定無諍，慈見修道出，損益業即受。』 解釋：『于佛上首僧者』，佛在僧眾中，最為尊貴，稱為上首僧。佛雖然不是聲聞僧，但屬於聖僧之列。『及滅定無諍者』，這以下有五種情況：一是從滅盡定（Nirodha-samāpatti，一種極深的禪定狀態）出定。在這種禪定中，心識寂靜，因為沒有心識活動，所以非常類似於涅槃。剛從這種禪定出來時，是殊勝的依身。二是從無諍定（Araṇā-samāpatti，一種止息爭論的禪定狀態）出定。在這種禪定中，止息他人的煩惱，因為以無量有情為對象。剛從這種禪定出來時，無量殊勝的功德熏習身心相續。『轉慈見修道出者』，三是從慈定（Maitrī-samāpatti，一種修習慈愛的禪定狀態）出定。在這種禪定中，
【English Translation】 English version Fifth. Explaining the Karma of Fruits Experienced in This Life. The verse says: 『Due to the superiority of the field and intention, and due to the fixed result of meditative absorption, obtaining the karma of permanent departure from a realm, fixedly brings about the fruit experienced in this life.』 Explanation: 『Due to the superiority of the field and intention』 means, firstly, superiority due to the field (referring to the environment or object), and secondly, superiority due to the intention (referring to the thought or motivation). An example of superiority due to the field: It is heard that a Bhikshu (monk), speaking in a woman's voice in the Sangha (monastic community), was transformed into a woman. An example of superiority due to intention: It is heard that a eunuch, rescuing another eunuch being bullied by a cow, was transformed into a man. Such stories are numerous. 『Obtaining the karma of permanent departure from a realm, fixedly brings about the fruit experienced in this life』 indicates the case of karma with a fixed result but uncertain timing, referring to an Arhat (a liberated being). A non-returner, wherever they are, having departed from the defilements of that realm, is called 『obtaining the karma of permanent departure from a realm.』 The good and bad karma created in that realm by these non-returners before they departed from defilement, and the good karma cultivated after departing from defilement, are uncertain in terms of when their Vipāka (result) will mature. These karmas will certainly bring about the fruit experienced in this life, meaning they will no longer be reborn in that realm, thus bringing about the immediate fruit. If, in that realm, there is fixed karma that will mature in a future life, then they certainly do not have the meaning of permanent departure from defilement, and they will certainly experience the Vipāka in a future life. If both the timing and nature of the Vipāka are uncertain, then due to having permanently departed from defilement, they will no longer experience the Vipāka. From this point, sixth, explaining karma that is immediately experienced (referring to certain karmas that produce immediate results). The treatise says: In what circumstances does creating karma lead to immediate experience of the result? The verse says: 『Towards the Buddha, the foremost of the Sangha, and emerging from cessation and non-contention, cultivating loving-kindness and insight, benefiting or harming, the karma is immediately experienced.』 Explanation: 『Towards the Buddha, the foremost of the Sangha』 means that the Buddha is the most venerable in the Sangha, and is called the foremost of the Sangha. Although the Buddha is not a Śrāvakasaṅgha (community of disciples), he belongs to the noble Sangha. 『And emerging from cessation and non-contention』 refers to the following five situations: First, emerging from Nirodha-samāpatti (the meditative attainment of cessation). In this meditative state, consciousness is stilled, and because there is no mental activity, it is very similar to Nirvana. Emerging from this meditative state for the first time is a superior basis of support. Second, emerging from Araṇā-samāpatti (the meditative attainment of non-contention). In this meditative state, the afflictions of others are ceased, because it takes limitless sentient beings as its object. Emerging from this meditative state for the first time, limitless superior merits permeate the mind-stream. 『Cultivating loving-kindness and insight』 refers to the third situation: emerging from Maitrī-samāpatti (the meditative attainment of loving-kindness). In this meditative state,
。緣無量有情為境。增上安樂意樂隨逐故。初出此定無量勝功德。熏身相續轉。四從見道出。謂此見道。永斷見惑故。初出定時。凈身續起。五從修道出。謂此道中。永斷修惑得阿羅漢。故出此道時。凈身相續起。此上五種。取初出定。名功德田。若行損益。其業即受。
從此第五。明二受。就中一明二受。二明心狂等。今即是初明二受。論云。頗有唯招心受異熟。或招身受非心受耶。亦有云何。頌曰。
諸善無尋業 許唯感心受 惡唯感身受 是感受業異
釋曰。諸善無尋業者。謂從中定已上。乃至有頂善。此名無尋業。唯感心受。身受必與尋伺俱生。故無尋業。不感身受。惡唯感身受者。惡唯招苦。苦在五識。故招身受。心俱苦受。決定名憂。憂非異熟。故惡不感心受異熟。
從此第二。明心狂等。論云。有情心狂。何識因處。頌曰。
心狂唯意識 由業異熟生 及怖害違憂 除北洲在欲
釋曰。心狂唯意識者。以五識身無分別故。必無心狂。是故心狂。唯在意識。由業異熟生者。已下明狂總有五因。一由業異熟。謂由彼用藥物咒術。令他心狂。或令他飲藥毒藥酒。或現威嚴。怖禽獸等。或放火燒山。或造坑阱。陷損眾生。或餘事業令他失念。由此當來感別異熟。
【現代漢語翻譯】 現代漢語譯本：以無量有情為所緣境，伴隨著增上安樂的意樂，因此初次從這個禪定中出來時，無量的殊勝功德會薰染身心相續流轉。第四種是從見道出來。這個見道，能永遠斷除見惑，所以初次出定時，清凈的身心相續生起。第五種是從修道出來。在這個修道中，能永遠斷除修惑，證得阿羅漢果，所以從這個道中出來時，清凈的身心相續生起。以上五種情況，取其初次出定的時候，稱為功德田。如果對這些情況施行損益行為，其業報就會立即受到。
從第五點開始，闡明二受。其中，一是闡明二受，二是闡明心狂等情況。現在是首先闡明二受。論中說：『是否有些業只招感心受的異熟果報，或者只招感身受而非心受的異熟果報呢？』答案是：『也有這種情況。』為什麼呢？』頌文說：
『諸善無尋業，許唯感心受；惡唯感身受，是感受業異。』
解釋說：『諸善無尋業』，指的是從中間禪定以上，乃至有頂天的善業。這被稱為無尋業，只感得心受。因為身受必定與尋伺同時生起，所以無尋業不會感得身受。『惡唯感身受』，指的是惡業只會招感苦受，而苦受存在於五識之中，所以招感身受。與心相應的苦受，必定被稱為憂，而憂不是異熟果報，所以惡業不會感得心受的異熟果報。
從這裡開始，闡明心狂等情況。論中說：『有情的心狂，是哪個識的因和處所導致的呢？』頌文說：
『心狂唯意識，由業異熟生，及怖害違憂，除北洲在欲。』
解釋說：『心狂唯意識』，因為五識沒有分別能力，所以不可能有心狂。因此，心狂只存在於意識之中。『由業異熟生』，以下闡明心狂總共有五種原因。一是由於業的異熟果報。比如，通過使用藥物或咒術，使他人心狂；或者讓他人飲用毒藥或酒；或者顯現威嚴，恐嚇禽獸等；或者放火燒山；或者建造坑阱，陷害損害眾生；或者其他事業使他人失去正念。由此，將來會感得不同的異熟果報。
【English Translation】 English version: Because it takes limitless sentient beings as its object, and is accompanied by the intention of increasing happiness, when one first emerges from this Samadhi (concentration), limitless and excellent merits will permeate and transform the continuum of body and mind. The fourth is emerging from the Path of Seeing. This Path of Seeing permanently severs the delusions of view, so when one first emerges from this Samadhi, a pure continuum of body and mind arises. The fifth is emerging from the Path of Cultivation. In this Path, one permanently severs the delusions of cultivation and attains Arhatship (liberated being), so when one emerges from this Path, a pure continuum of body and mind arises. The above five cases, taking the initial emergence from Samadhi, are called fields of merit. If one performs actions of harm or benefit towards these, the karmic consequences will be immediately received.
From the fifth point onwards, it elucidates the two types of feelings (受, vedanā). Among them, one is to elucidate the two types of feelings, and the other is to elucidate conditions such as mental derangement. Now, it is first elucidating the two types of feelings. The treatise says: 'Are there any karmas that only bring about the fruition of mental feeling, or only bring about the fruition of physical feeling but not mental feeling?' The answer is: 'There are such cases.' Why? The verse says:
'Virtuous non-discursive karma, is said to only bring mental feeling; evil only brings physical feeling; this is the difference in the karma of feeling.'
The explanation says: 'Virtuous non-discursive karma' refers to virtuous karma from the intermediate dhyana (禪定, meditation) upwards, up to the peak of existence (有頂天, Bhavagra). This is called non-discursive karma, and it only brings about mental feeling. Because physical feeling necessarily arises simultaneously with discursive thought (尋, vitarka) and investigation (伺, vicāra), non-discursive karma does not bring about physical feeling. 'Evil only brings physical feeling' refers to evil karma only bringing about suffering, and suffering exists in the five consciousnesses, so it brings about physical feeling. Suffering that corresponds with the mind is definitely called sorrow (憂, domaṇassa), and sorrow is not a fruition, so evil karma does not bring about the fruition of mental feeling.
From here onwards, it elucidates conditions such as mental derangement. The treatise says: 'The mental derangement of sentient beings, what consciousness is the cause and location of it?' The verse says:
'Mental derangement is only in consciousness (意識, manovijñāna), arising from the fruition of karma, and from fear, harm, adverse sorrow, except for those in desire in Uttarakuru (北洲, Northern continent).'
The explanation says: 'Mental derangement is only in consciousness', because the five consciousnesses do not have the ability to discriminate, so it is impossible to have mental derangement. Therefore, mental derangement only exists in consciousness. 'Arising from the fruition of karma', the following elucidates that there are a total of five causes of mental derangement. One is due to the fruition of karma. For example, by using drugs or mantras (咒術, mantra), causing others to become mentally deranged; or causing others to drink poison or alcohol; or displaying majesty, frightening birds and beasts, etc.; or setting fire to mountains; or building pits, trapping and harming sentient beings; or other actions causing others to lose their right mindfulness. From this, different fruitions will be experienced in the future.
能令心狂。及怖害違憂者。第二由怖。非人驚怖遂致心狂。第三由害。謂惱非人。非人瞋故。傷害支節。能令心狂。第四由違。大種乖違。能令心狂。第五由憂。謂喪親愛。愁憂發狂。如婆私吒等。除北洲在欲者。明處也。欲界五趣。皆容有狂。地獄恒狂。余趣容有。欲界聖中。佛無有狂。自余諸聖。大種乖違。容有心狂 無異熟生。由得聖故。亦無驚怖。超五畏故(不活畏。惡名畏。大眾畏。死畏。惡趣畏也)。亦無傷害。非人敬故。亦無愁憂。證法性故。
從此第六。明曲穢濁。論云。又經中說業有三種。謂曲穢濁。其相云何。頌曰。
說曲穢濁業 依諂瞋貪生
釋曰。說者經說也。依諂生三業名曲。依瞋生三業名穢。依貪生三業名濁也。
俱舍論頌疏論本第十五 大正藏第 41 冊 No. 1823 俱舍論頌疏論本
俱舍論頌疏論本第十六
從此第七明黑黑等。就中一明四業。二明無漏斷。三明異說。此下第一明四業。論云。又經中說。業有四種。謂或有業黑黑異熟。或復有業白白異熟。或復有業黑白黑白異熟。或復有業非黑非白。無異熟業。能盡諸業。其相云何。頌曰。
依黑黑等殊 所說四種業 惡色慾界善 能盡彼無漏 應知如次第 名黑
【現代漢語翻譯】 現代漢語譯本 能使內心狂亂的原因有：第一，由於驚嚇。以及恐懼、傷害、違逆、憂愁。第二，由於恐懼，被非人（指鬼神等）驚嚇而導致心狂。第三，由於傷害，指的是惱怒了非人，非人因此嗔恨，傷害人的肢體，也能使內心狂亂。第四，由於違逆，四大種（地、水、火、風）不調，也能使內心狂亂。第五，由於憂愁，指的是喪失親人或所愛，愁苦憂傷而發狂，例如婆私吒（Vasistha）。除了北俱盧洲（Uttarakuru）的還在欲界的人。明處（指明了事理的地方）啊，欲界五趣（地獄、餓鬼、畜生、人、天）都可能出現狂亂。地獄眾生總是處於狂亂之中，其餘各趣則可能出現狂亂。在欲界的聖者中，佛（Buddha）不會有狂亂。其餘的聖者，由於四大種不調，可能出現心狂。沒有異熟生（指由業力成熟而產生的果報），因為證得了聖果的緣故。也沒有驚嚇，因為超越了五種畏懼（不活畏、惡名畏、大眾畏、死畏、惡趣畏）。也沒有傷害，因為非人恭敬的緣故。也沒有愁苦憂傷，因為證悟了法性的緣故。 從這裡第六個部分，說明曲、穢、濁。論中說：『又有經中說業有三種，稱為曲、穢、濁。』它們的相狀是怎樣的呢？頌文說： 所說的曲、穢、濁業，是依靠諂、瞋、貪而產生的。 解釋說：所說的是經中所說。依靠諂媚而產生的身、語、意三業稱為曲。依靠嗔恨而產生的身、語、意三業稱為穢。依靠貪婪而產生的身、語、意三業稱為濁。 俱舍論頌疏論本第十五 大正藏第 41 冊 No. 1823 俱舍論頌疏論本 俱舍論頌疏論本第十六 從這裡第七個部分，說明黑黑等。其中，第一是說明四種業，第二是說明無漏的斷除，第三是說明不同的說法。下面第一部分說明四種業。論中說：『又有經中說，業有四種，稱為或者有業是黑黑異熟，或者有業是白白異熟，或者有業是黑白黑白異熟，或者有業是非黑非白，沒有異熟的業，能夠斷盡一切業。』它們的相狀是怎樣的呢？頌文說： 依靠黑黑等差別，所說的四種業。 惡業是欲界的，善業是色界的，能夠斷盡它們的業是無漏的。 應當知道如次第，名為黑。
【English Translation】 English version What can cause the mind to go mad? First, due to fright. And fear, harm, discord, and sorrow. Second, due to fear, being frightened by non-humans (referring to ghosts and deities) leads to madness. Third, due to harm, referring to angering non-humans, who then resent and harm a person's limbs, which can also cause madness. Fourth, due to discord, the imbalance of the four great elements (earth, water, fire, wind) can also cause madness. Fifth, due to sorrow, referring to the loss of loved ones, causing grief and sorrow leading to madness, such as Vasistha. Except for those in Uttarakuru (Uttarakuru) who are still in the desire realm. 'Ming chu' (referring to a place of understanding), all five realms of the desire realm (hell, hungry ghosts, animals, humans, gods) can experience madness. Hell beings are always in a state of madness, while the other realms may experience madness. Among the saints in the desire realm, the Buddha (Buddha) will not experience madness. Other saints may experience madness due to the imbalance of the four great elements. There is no 'vipaka-ja' (referring to the result produced by the maturation of karma) because of attaining sainthood. There is also no fright because of transcending the five fears (fear of not living, fear of bad reputation, fear of the crowd, fear of death, fear of bad rebirth). There is also no harm because non-humans are respectful. There is also no grief or sorrow because of realizing the nature of Dharma. From here, the sixth part explains 'crookedness', 'impurity', and 'turbidity'. The treatise says: 'Also, in the sutras, it is said that there are three types of karma, called crooked, impure, and turbid.' What are their characteristics? The verse says: The so-called crooked, impure, and turbid karmas are produced by relying on flattery, anger, and greed. Explanation: 'So-called' refers to what is said in the sutras. The three karmas of body, speech, and mind produced by relying on flattery are called crooked. The three karmas of body, speech, and mind produced by relying on anger are called impure. The three karmas of body, speech, and mind produced by relying on greed are called turbid. Abhidharmakośabhāṣya-ṭīkā, Volume 15 Taisho Tripitaka, Volume 41, No. 1823, Abhidharmakośabhāṣya-ṭīkā Abhidharmakośabhāṣya-ṭīkā, Volume 16 From here, the seventh part explains 'black-black' and so on. Among them, the first is to explain the four types of karma, the second is to explain the elimination of the unconditioned, and the third is to explain different views. The first part below explains the four types of karma. The treatise says: 'Also, in the sutras, it is said that there are four types of karma, called either karma that is black-black in its result, or karma that is white-white in its result, or karma that is black-white in its result, or karma that is neither black nor white, karma without result, which can exhaust all karmas.' What are their characteristics? The verse says: Relying on the differences of black-black and so on, the four types of karma are spoken of. Evil karma belongs to the desire realm, good karma belongs to the form realm, and the karma that can exhaust them is unconditioned. It should be known in order, called black.
白俱非
釋曰。初兩句標。次四句釋。論云。佛依業果性類不同。所治能治殊。說黑黑等四(前三業果殊。第四所治能治殊也)惡色慾界善者。惡謂欲界。諸不善業。一向名黑。染污性故。異熟亦黑。不可意故 色界善業。一向名白。不雜惡故。異熟亦白。是可意故 欲界善業。名為黑白。惡所雜故。異熟亦黑白。非愛果雜故 善性是白。而非是黑。黑來陵雜。立黑白名。故黑白名約前後間雜。不據自性也。故論云。此黑白名。依相續立。非據自性。所以者何。以無一業及一異熟。是黑是白。互相違故(已上論文) 問欲界惡業果。善業果雜故。應名白黑。答不善業果。非必應為善業果雜。如闡提身。即無善業。于地獄中。無可意果。欲善業果。必為惡雜。以欲界中惡勝善。故謂欲邪見。能斷善根。欲界善業。不能斷惡。故欲界惡強於善也 能盡彼無漏者。彼是所治也。無漏能治也。謂無漏業。能盡彼前黑等三業。名非黑非白。不染污故。名為非黑。不招白異熟。故名為非白。論云。此非白言。是密意說。謂佛于彼大空經中。告阿難陀。諸無學法純善純白。一向無罪(解云。既言無學純白。故知無漏法。名非白者。是密意說。不顯了也) 應知如次第名黑白俱非者。配上兩句。如次言之。前句惡名黑。色善名白
【現代漢語翻譯】 現代漢語譯本 白俱非
解釋：開頭兩句是總標，接著四句是解釋。《瑜伽師地論》中說：『佛陀依據業果的性質和類別不同，以及所要對治的和能對治的不同，宣說了黑黑等四種（前三種是業果不同，第四種是對治和能對治不同）。』
惡**界善：惡，指的是欲界。所有不善的業，一概稱為『黑』，因為它們具有染污的性質，並且其異熟果也是黑的，因為令人不悅。
**善業：一概稱為『白』，因為不夾雜惡，並且其異熟果也是白的，因為令人愉悅。
欲界善業：稱為『黑白』，因為與惡夾雜，並且其異熟果也是黑白的，因為不是純粹可愛的果報。
善的性質是白的，但並非是黑的。黑的侵入夾雜，才立為黑白之名。因此，黑白之名是就前後夾雜而言，不是就自性而言。《瑜伽師地論》中說：『這黑白之名，是依據相續而立，不是依據自性。』為什麼呢？因為沒有一個業或一個異熟果，是純粹的黑或純粹的白，因為它們互相違背。（以上是論文內容）
問：欲界的惡業果和善業果夾雜，應該稱為白黑嗎？答：不善業的果報，不一定與善業的果報夾雜，例如一闡提（斷善根者）之身，就沒有善業。在地獄中，沒有可意的果報。欲界的善業果報，必定與惡夾雜，因為在欲界中，惡勝過善。例如欲界的邪見，能夠斷滅善根，而欲界的善業，不能斷滅惡。因此，欲界的惡強於善。
能盡彼無漏者：『彼』是所要對治的，『無漏』是能對治的。指無漏業，能夠斷盡前面黑等三種業，稱為『非黑非白』，因為不染污，所以稱為『非黑』；因為不招感白色的異熟果，所以稱為『非白』。《瑜伽師地論》中說：『這非白之言，是密意之說。』佛陀在《大空經》中告訴阿難陀：『諸無學法純善純白，一向無罪。』（解釋說：既然說無學是純白，因此可知無漏法，稱為非白，是密意之說，不顯了）。
應知如次第名黑白俱非者：與上面兩句相配，依次而言之。前句的惡，名為黑；后句的善，名為白。
【English Translation】 English version Neither Black Nor White
Explanation: The first two sentences are the general statement, and the next four sentences are the explanation. The Yogacarabhumi-sastra states: 'The Buddha, based on the different natures and categories of karmic results, and the different things to be subdued and the things that can subdue, spoke of the four types such as black-black (the first three are different karmic results, and the fourth is the difference between what is to be subdued and what can subdue).'
Evil **Realm Good: Evil refers to the desire realm. All unwholesome karma is generally called 'black' because it has a defiling nature, and its resultant maturation is also black because it is unpleasant.
**Wholesome Karma: Is generally called 'white' because it is not mixed with evil, and its resultant maturation is also white because it is pleasant.
Desire Realm Wholesome Karma: Is called 'black and white' because it is mixed with evil, and its resultant maturation is also black and white because it is not a purely lovely result.
The nature of good is white, but it is not black. It is the intrusion and mixing of black that establishes the name of black and white. Therefore, the name of black and white refers to the mixing of before and after, not to the self-nature. The Yogacarabhumi-sastra states: 'This name of black and white is established based on continuity, not based on self-nature.' Why? Because there is no karma or resultant maturation that is purely black or purely white, because they contradict each other. (The above is the content of the treatise)
Question: The evil karmic results and wholesome karmic results of the desire realm are mixed, should it be called white and black? Answer: The result of unwholesome karma is not necessarily mixed with the result of wholesome karma, such as the body of an icchantika (one who has severed their roots of good), which has no wholesome karma. In hell, there is no pleasant result. The result of wholesome karma in the desire realm must be mixed with evil, because in the desire realm, evil surpasses good. For example, wrong views in the desire realm can sever the roots of good, while wholesome karma in the desire realm cannot sever evil. Therefore, evil in the desire realm is stronger than good.
Those Who Can Exhaust That Which Is Without Outflows: 'That' is what is to be subdued, and 'without outflows' is what can subdue. It refers to karma without outflows, which can exhaust the previous three types of karma such as black, and is called 'neither black nor white' because it is not defiled, so it is called 'not black'; because it does not attract white resultant maturation, so it is called 'not white'. The Yogacarabhumi-sastra states: 'This statement of not white is a statement of secret intention.' The Buddha told Ananda in the Mahasunyata Sutra: 'All unconditioned dharmas are purely good and purely white, and are always without fault.' (Explanation: Since it is said that the unconditioned is purely white, therefore it can be known that the dharma without outflows, called not white, is a statement of secret intention, not explicit).
It Should Be Known That the Names Neither Black Nor White Are in Order: They correspond to the above two sentences, speaking in order. The evil of the previous sentence is called black; the good of the latter sentence is called white.
。欲善名俱。無漏名非黑非白也。
從此第二。明無漏斷。論云。諸無漏業。皆能斷盡前三業。不不爾云何。頌曰。
四法忍離欲 前八無間俱 十二無漏思 唯盡純黑業 離欲四靜慮 第九無間思 一盡雜純黑 四令純白盡
釋曰。四法忍者。謂見道中。四法忍也。離欲者。流入下句。謂離欲前八無間道。即欲修道。八無間道也。俱者此八無間道。及前四法忍。俱行思也。此有十二無漏思。唯盡純黑業。謂能永斷不善業故 離欲四靜慮第九無間思者。一離欲第九無間道思。二離四靜慮。第九無間道思也。一盡雜純黑者。取前離欲第九無間道。一無漏思。能盡雜業及純黑業。此時總斷欲界善故。能盡雜業。亦斷第九不善業故。能盡純黑。四令純白盡者。謂取前離四靜慮。一一地中第九無間思。此有四思。令純白盡。謂各能永斷當地善法故。論云。何緣諸地有漏善法。唯最後道能斷非余 以諸善法非自性斷。斷已有容現在前故。然由緣彼煩惱盡時。方說名為斷彼善法。善法爾時得離系故。由此乃至緣彼。煩惱餘一品在。斷義不成。善法爾時未離系故。解云。緣縛斷者。有漏善法。被煩惱縛。斷此能緣九品惑盡 善法離系。名緣縛斷。斷已不行。名自性斷。善法斷已。容現行故。非自性斷
【現代漢語翻譯】 現代漢語譯本： 『欲善名俱』，是指與善欲相應的名稱都存在。『無漏名非黑非白也』，是指無漏業的名稱既不是黑業也不是白業。
從此第二部分，闡明無漏業的斷滅作用。論中說：『諸無漏業，皆能斷盡前三業。』如果不是這樣，又該如何解釋呢？頌文說：
『四法忍離欲，前八無間俱， 十二無漏思，唯盡純黑業， 離欲四靜慮，第九無間思， 一盡雜純黑，四令純白盡。』
解釋：『四法忍』，是指見道中的四法忍（Ksudrika-dharma-ksanti，苦法忍、集法忍、滅法忍、道法忍）。『離欲』，是流入下句的詞語，指『離欲前八無間道』，也就是欲界的修道中的八無間道（無間道，Anantarya-marga，又稱無礙道）。『俱』，是指這八無間道以及前面的四法忍，都是同時生起的思（思，cetanā）。這總共有十二個無漏思，只能斷盡純黑業，因為它們能夠永遠斷除不善業。
『離欲四靜慮第九無間思』，一是離欲界的第九無間道思，二是離四靜慮（catasro dhyānāni，色界四禪）的第九無間道思。『一盡雜純黑』，是指取前面離欲界的第九無間道，這一個無漏思，能夠斷盡雜業和純黑業。此時總共斷除了欲界的善業，所以能夠斷盡雜業；也斷除了第九個不善業，所以能夠斷盡純黑業。『四令純白盡』，是指取前面離四靜慮，每一地中的第九無間思，這有四個思，使純白業斷盡，因為它們各自能夠永遠斷除當地的善法。
論中說：『為什麼各地的有漏善法，只有最後的道才能斷除，而不是其他的道呢？因為各種善法不是自性斷滅，斷滅之後還有可能再次出現。然而由於緣于這些善法的煩惱斷盡時，才說斷滅了這些善法，因為善法在那時才得以解脫繫縛。因此，乃至緣于這些善惱還剩下一品未斷，斷滅的意義就不能成立，因為善法在那時還沒有解脫繫縛。』
解釋說：『緣縛斷』，是指有漏善法被煩惱束縛，斷除這些能束縛的九品惑（九品惑，nava-prakārā klesah），善法得以解脫繫縛，這稱為『緣縛斷』。『斷已不行』，稱為『自性斷』。善法斷滅之後，還有可能再次出現，所以不是自性斷。
English version: 『Yu shan ming ju』 means that the names corresponding to good desires all exist. 『Wu lou ming fei hei fei bai ye』 means that the name of the non-outflow karma is neither black karma nor white karma.
From this second part, the extinguishing function of non-outflow karma is explained. The treatise says: 『All non-outflow karmas can completely extinguish the previous three karmas.』 If this is not the case, how should it be explained? The verse says:
『Four forbearance of dharma, detachment from desire, The previous eight uninterrupted together, Twelve non-outflow thoughts, Only exhaust pure black karma, Detachment from desire, four meditations, The ninth uninterrupted thought, One exhausts mixed pure black, Four cause pure white to exhaust.』
Explanation: 『Four forbearance of dharma』 refers to the four forbearance of dharma (Ksudrika-dharma-ksanti, forbearance of suffering dharma, forbearance of accumulation dharma, forbearance of extinction dharma, forbearance of the way dharma) in the path of seeing. 『Detachment from desire』 is a phrase that flows into the following sentence, referring to 『the previous eight uninterrupted paths of detachment from desire』, which are the eight uninterrupted paths (Anantarya-marga, also known as unobstructed path) in the path of cultivation in the desire realm. 『Together』 means that these eight uninterrupted paths and the previous four forbearance of dharma are thoughts (cetanā) that arise simultaneously. There are a total of twelve non-outflow thoughts, which can only exhaust pure black karma, because they can permanently eliminate unwholesome karma.
『Detachment from desire, four meditations, the ninth uninterrupted thought』, one is the ninth uninterrupted thought of detachment from desire, and the other is the ninth uninterrupted thought of detachment from the four meditations (catasro dhyānāni, the four dhyanas of the form realm). 『One exhausts mixed pure black』 refers to taking the ninth uninterrupted path of detachment from desire, this one non-outflow thought, which can exhaust mixed karma and pure black karma. At this time, all the wholesome karma of the desire realm is eliminated, so it can exhaust mixed karma; it also eliminates the ninth unwholesome karma, so it can exhaust pure black karma. 『Four cause pure white to exhaust』 refers to taking the ninth uninterrupted thought in each of the four meditations, there are four thoughts, causing pure white karma to be exhausted, because they can each permanently eliminate the wholesome dharma of the local area.
The treatise says: 『Why can only the last path eliminate the wholesome dharma with outflow in each place, and not the other paths? Because various wholesome dharmas are not self-extinguishing, and may reappear after being extinguished. However, because the afflictions related to these wholesome dharmas are exhausted, it is said that these wholesome dharmas are extinguished, because the wholesome dharmas are liberated from bondage at that time. Therefore, even if one affliction related to these wholesome dharmas remains unextinguished, the meaning of extinction cannot be established, because the wholesome dharmas have not been liberated from bondage at that time.』
The explanation says: 『Extinction by condition』 refers to the wholesome dharma with outflow being bound by afflictions. Eliminating these nine grades of delusion (nava-prakārā klesah) that can bind, the wholesome dharma is liberated from bondage, which is called 『extinction by condition』. 『Extinguished and not practiced』 is called 『self-extinction』. After the wholesome dharma is extinguished, it may reappear, so it is not self-extinction.
【English Translation】 English version: 『Yu shan ming ju』 means that the names corresponding to good desires all exist. 『Wu lou ming fei hei fei bai ye』 means that the name of the non-outflow karma is neither black karma nor white karma.
From this second part, the extinguishing function of non-outflow karma is explained. The treatise says: 『All non-outflow karmas can completely extinguish the previous three karmas.』 If this is not the case, how should it be explained? The verse says:
『Four forbearance of dharma, detachment from desire, The previous eight uninterrupted together, Twelve non-outflow thoughts, Only exhaust pure black karma, Detachment from desire, four meditations, The ninth uninterrupted thought, One exhausts mixed pure black, Four cause pure white to exhaust.』
Explanation: 『Four forbearance of dharma』 refers to the four forbearance of dharma (Ksudrika-dharma-ksanti, forbearance of suffering dharma, forbearance of accumulation dharma, forbearance of extinction dharma, forbearance of the way dharma) in the path of seeing. 『Detachment from desire』 is a phrase that flows into the following sentence, referring to 『the previous eight uninterrupted paths of detachment from desire』, which are the eight uninterrupted paths (Anantarya-marga, also known as unobstructed path) in the path of cultivation in the desire realm. 『Together』 means that these eight uninterrupted paths and the previous four forbearance of dharma are thoughts (cetanā) that arise simultaneously. There are a total of twelve non-outflow thoughts, which can only exhaust pure black karma, because they can permanently eliminate unwholesome karma.
『Detachment from desire, four meditations, the ninth uninterrupted thought』, one is the ninth uninterrupted thought of detachment from desire, and the other is the ninth uninterrupted thought of detachment from the four meditations (catasro dhyānāni, the four dhyanas of the form realm). 『One exhausts mixed pure black』 refers to taking the ninth uninterrupted path of detachment from desire, this one non-outflow thought, which can exhaust mixed karma and pure black karma. At this time, all the wholesome karma of the desire realm is eliminated, so it can exhaust mixed karma; it also eliminates the ninth unwholesome karma, so it can exhaust pure black karma. 『Four cause pure white to exhaust』 refers to taking the ninth uninterrupted thought in each of the four meditations, there are four thoughts, causing pure white karma to be exhausted, because they can each permanently eliminate the wholesome dharma of the local area.
The treatise says: 『Why can only the last path eliminate the wholesome dharma with outflow in each place, and not the other paths? Because various wholesome dharmas are not self-extinguishing, and may reappear after being extinguished. However, because the afflictions related to these wholesome dharmas are exhausted, it is said that these wholesome dharmas are extinguished, because the wholesome dharmas are liberated from bondage at that time. Therefore, even if one affliction related to these wholesome dharmas remains unextinguished, the meaning of extinction cannot be established, because the wholesome dharmas have not been liberated from bondage at that time.』
The explanation says: 『Extinction by condition』 refers to the wholesome dharma with outflow being bound by afflictions. Eliminating these nine grades of delusion (nava-prakārā klesah) that can bind, the wholesome dharma is liberated from bondage, which is called 『extinction by condition』. 『Extinguished and not practiced』 is called 『self-extinction』. After the wholesome dharma is extinguished, it may reappear, so it is not self-extinction.
。斷善法者。不斷善體。但斷善上能緣煩惱。成就善故。故得現行。言容行者。謂善憂根。斷已不行。所餘善法斷已皆行故。致容言也。
從此第三。敘異說。頌曰。
有說地獄受 余欲業黑雜 有說欲見滅 余欲業黑俱
釋曰。有說地獄受余欲業黑雜者。有餘師說。地獄受業。名為黑黑業。余欲界業。若善若惡。皆名雜業。以地獄異熟唯不善業感故。順彼受名黑黑業。余欲界異熟。通善惡業感故。順彼受名黑白業。有說欲見滅余欲業黑俱者。有餘師說。欲見所斷業。名黑黑。余欲修所斷業名俱。俱者。黑白也。謂見所斷業。無善雜故。名為黑黑。余欲修所斷業有善不善。故名俱業。
從此第八。明三牟尼等。論云。又經中說有三牟尼。又經中言有三清凈。俱身語意。相各云何。頌曰。
無學身語業 即意三牟尼 三清凈應知 即諸三妙行
釋曰。牟尼者此云寂默。無學身語業者。謂身語二牟尼也。即意者。第三意牟尼也。謂即意。名牟尼非意業也。勝義牟尼。唯心為體。相隱難知。謂由身語離眾惡故。可比知心。故此身語有比用故。立為牟尼。意業非是勝義。復非能比故。非牟尼又身語業。是遠離體。意業不然無無表故。由遠離義。建立牟尼。是故即心。由身語業。
【現代漢語翻譯】 現代漢語譯本：斷絕善法者，並非斷絕善的本體，而是斷絕善法上能夠攀緣的煩惱。因為成就善的緣故，所以能夠現行。所說的『容行』，是指善的憂根，斷除之後就不再執行。其餘的善法斷除之後都會執行，所以才說是『容』。
從此第三部分，敘述不同的說法。頌文說：
『有說地獄受，其餘欲業黑雜；有說欲見滅，其餘欲業黑俱。』
解釋：『有說地獄受，其餘欲業黑雜』，有些論師說，地獄所承受的業，名為『黑黑業』。其餘欲界的業，無論是善是惡，都名為『雜業』。因為地獄的異熟果報僅僅由不善業所感得，所以順應這種果報而稱為『黑黑業』。其餘欲界的異熟果報，通由善惡業所感得，所以順應這種果報而稱為『黑白業』。
『有說欲見滅，其餘欲業黑俱』，有些論師說，欲界見所斷的業，名為『黑黑』。其餘欲界修所斷的業名為『俱』。『俱』的意思是黑白。意思是說，見所斷的業，沒有善的混雜，所以名為『黑黑』。其餘欲界修所斷的業，有善有不善，所以名為『俱業』。
從此第八部分，闡明三牟尼等。論中說：『又有經中說有三牟尼（Muni，寂靜者），又有經中說有三清凈，都是指身語意，它們的相各是什麼？』頌文說：
『無學身語業，即意三牟尼；三清凈應知，即諸三妙行。』
解釋：牟尼（Muni）的意思是寂默。『無學身語業』，是指身、語二牟尼。『即意』，是指第三意牟尼。意思是說，就是意，名為牟尼，而不是意業。勝義的牟尼，唯以心為本體，相隱微難以知曉。因為身語遠離各種惡行，所以可以比照得知心。因此，身語具有比擬的作用，所以立為牟尼。意業不是勝義，又不能比擬，所以不是牟尼。而且身語業是遠離的本體，意業不是這樣，沒有無表色（Avijñapti-rūpa），由於遠離的意義，建立為牟尼。因此，就是心，通過身語業。
【English Translation】 English version: One who severs wholesome dharmas does not sever the substance of wholesomeness, but severs the afflictions that can cling to wholesomeness. Because of accomplishing wholesomeness, it can manifest. What is meant by 'capable of acting' refers to the root of wholesome sorrow, which, once severed, no longer operates. All other wholesome dharmas, once severed, do operate, hence the term 'capable'.
From this third section onwards, differing views are narrated. The verse says:
'Some say hell receives, remaining desire karma is black and mixed; some say desire view is extinguished, remaining desire karma is black and both.'
Explanation: 'Some say hell receives, remaining desire karma is black and mixed.' Some teachers say that the karma received in hell is called 'black-black karma'. The remaining karma of the desire realm, whether wholesome or unwholesome, is called 'mixed karma'. Because the maturation of hell is only felt by unwholesome karma, it is called 'black-black karma' in accordance with that reception. The remaining maturation of the desire realm is felt by both wholesome and unwholesome karma, so it is called 'black-white karma' in accordance with that reception.
'Some say desire view is extinguished, remaining desire karma is black and both.' Some teachers say that the karma severed by the view of desire is called 'black-black'. The remaining karma severed by the cultivation of desire is called 'both'. 'Both' means black and white. It means that the karma severed by view has no wholesome mixture, so it is called 'black-black'. The remaining karma severed by the cultivation of desire has both wholesome and unwholesome aspects, so it is called 'both karma'.
From this eighth section onwards, the three Munis (Muni, silent sage), etc., are clarified. The treatise says: 'Also, in the sutras it is said that there are three Munis, and in the sutras it is said that there are three purities, all referring to body, speech, and mind. What are their respective characteristics?' The verse says:
'The body and speech actions of the non-learner, are precisely the three Munis of the mind; the three purities should be known, as precisely the three excellent practices.'
Explanation: Muni (Muni) means silence. 'The body and speech actions of the non-learner' refers to the two Munis of body and speech. 'Are precisely the mind' refers to the third Muni of the mind. It means that it is precisely the mind that is called Muni, not the mental actions. The ultimate Muni has only the mind as its substance, and its characteristics are hidden and difficult to know. Because body and speech are free from all evils, the mind can be inferred. Therefore, body and speech have a comparative function, so they are established as Munis. Mental actions are not ultimate, nor can they be compared, so they are not Munis. Moreover, body and speech actions are the substance of separation, but mental actions are not, because there is no unmanifest form (Avijñapti-rūpa). Due to the meaning of separation, Munis are established. Therefore, it is precisely the mind, through the actions of body and speech.
能有所離。故名牟尼。唯于無學。立牟尼者。諸煩惱言。永寂靜故。煩惱喧諍。由如言也。三清凈應知即諸三妙行者。諸身語意。三種妙行。即名三清凈。此三清凈。通有漏善及無漏善。有漏暫離垢。無漏永離垢。故皆名清凈。
從此第九。明三惡行等。論云。又經中說有三惡行。又經中說有三妙行。俱身語意。相各云何。頌曰。
惡身語意業 說名三惡行 及貪瞋邪見 三妙行翻此
釋曰。三業不善。名三惡行。意惡行中。非直意業。及取貪瞋邪見。亦名意惡行。三妙行者。翻三惡行。謂身語意一切善業。及非意業。無貪無瞋正見也。
從此第十。明十業道。就中一明業道性。二明業道名義。三義便明斷善。四明業道俱轉。五明約處成業道。六明業道果。就明業道體中。一正明業道體。二明業道差別。且第一明業道體者。論云。又經中言有十業道。或善或惡其相云何。頌曰。
所說十業道 攝惡妙行中 粗品為其性 如應成善惡
釋曰。所說十業道者標也。謂經所說十業道也。攝惡妙行中粗品為其性者。出體也。三惡行。及三妙行中。若粗顯易知。攝為十業道也。如應成善惡者。屬當也。如其所應。攝前妙行。名善業道。攝前惡行。為不善業道。言粗品者。簡非粗顯
【現代漢語翻譯】 能有所脫離，因此稱為牟尼（Muni，聖者）。只有在無學（Asekha，已證阿羅漢果位）的聖者中，才安立牟尼之名，因為他們的所有煩惱之語都已永遠寂靜。煩惱的喧囂爭論，就像言語一樣。三清凈應該理解為三種妙行，即身、語、意三種妙行，就叫做三清凈。這三種清凈，包括有漏善和無漏善。有漏善只能暫時脫離垢染，而無漏善則能永遠脫離垢染，所以都稱為清凈。
從第九個部分開始，闡明三種惡行等等。《論》中說：『經中說有三種惡行，又說有三種妙行，都是關於身、語、意，它們的相狀各是什麼？』頌文說：
『惡身語意業，說名三惡行，及貪瞋邪見，三妙行翻此。』
解釋：身、語、意三種不善的業，稱為三種惡行。在意的惡行中，不僅指意業本身，還包括貪、瞋、邪見，也稱為意的惡行。三種妙行，是與三種惡行相反的，指的是身、語、意一切的善業，以及沒有貪、沒有瞋、具有正見的意業。
從第十個部分開始，闡明十業道。其中，一、闡明業道的體性；二、闡明業道的名稱和意義；三、通過意義來闡明斷善；四、闡明業道的共同運作；五、闡明在何處成就業道；六、闡明業道的果報。在闡明業道的體性中，一、正面闡明業道的體性；二、闡明業道的差別。首先，闡明業道的體性。《論》中說：『經中說有十業道，或善或惡，它們的相狀是什麼？』頌文說：
『所說十業道，攝惡妙行中，粗品為其性，如應成善惡。』
解釋：『所說十業道』是標示。指的是經中所說的十業道。『攝惡妙行中粗品為其性』是指出業道的體性。三種惡行和三種妙行中，那些粗顯易知的，被攝為十業道。『如應成善惡』是歸屬。根據情況，攝入前面的妙行，就稱為善業道；攝入前面的惡行，就稱為不善業道。說『粗品』，是爲了簡別那些不粗顯的。
【English Translation】 One is able to be detached from something. Therefore, he is called a Muni (Sage). Only in the case of the No-More-Learning (Asekha, one who has attained Arhatship) is the name Muni established, because all the speech of their afflictions is forever stilled. The clamor and contention of afflictions are like speech. The three purities should be understood as the three excellent conducts, that is, the three excellent conducts of body, speech, and mind, which are called the three purities. These three purities include both defiled (with outflows) good and undefiled (without outflows) good. Defiled good can only temporarily be separated from defilement, while undefiled good can be permanently separated from defilement, so both are called purity.
From this ninth section onwards, the three evil conducts, etc., are explained. The Treatise says: 'In the Sutra, it is said that there are three evil conducts, and it is also said that there are three excellent conducts, all concerning body, speech, and mind. What are their respective characteristics?' The verse says:
'Evil deeds of body, speech, and mind, are said to be the three evil conducts, and greed, hatred, and wrong views; the three excellent conducts are the opposite of these.'
Explanation: The three unwholesome karmas of body, speech, and mind are called the three evil conducts. Among the evil conducts of the mind, it is not only the mental karma itself, but also greed, hatred, and wrong views that are called evil conducts of the mind. The three excellent conducts are the opposite of the three evil conducts, referring to all wholesome karmas of body, speech, and mind, as well as the mental karma that is without greed, without hatred, and with right views.
From this tenth section onwards, the ten paths of karma are explained. Among them, first, the nature of the paths of karma is explained; second, the names and meanings of the paths of karma are explained; third, the cutting off of wholesome roots is explained through meaning; fourth, the co-occurrence of the paths of karma is explained; fifth, where the paths of karma are accomplished is explained; sixth, the results of the paths of karma are explained. In explaining the nature of the paths of karma, first, the nature of the paths of karma is explained directly; second, the differences of the paths of karma are explained. First, explaining the nature of the paths of karma. The Treatise says: 'In the Sutra, it is said that there are ten paths of karma, either wholesome or unwholesome. What are their characteristics?' The verse says:
'The ten paths of karma that are spoken of, are included within evil and excellent conducts; the gross aspects are their nature, and they become wholesome or unwholesome accordingly.'
Explanation: 'The ten paths of karma that are spoken of' is a label. It refers to the ten paths of karma spoken of in the Sutra. 'The gross aspects within evil and excellent conducts are their nature' indicates the nature of the paths of karma. Among the three evil conducts and the three excellent conducts, those that are gross, obvious, and easily known are included as the ten paths of karma. 'They become wholesome or unwholesome accordingly' is attribution. According to the circumstances, incorporating the preceding excellent conducts is called wholesome paths of karma; incorporating the preceding evil conducts is called unwholesome paths of karma. Saying 'gross aspects' is to distinguish those that are not gross and obvious.
。身惡行中。加行後起罪。及飲酒打縛等。此非粗顯雖是惡行。非業道攝。令他有情斷命失財。失妻妾等。此相粗顯。說為業道。令遠離故。語惡行中。加行後起罪。及輕染心語。所謂輪王。北洲染心歌詠等。或行誑等。闕緣不成。是語輕也。此非粗顯。非業道攝。意惡行中。思非業道。夫言業道。與業為道。思即是業。不可自體為自體道。是故惡行思。非業道也。輪王北洲貪等是輕。亦非業道。身妙行中。加行後起善。及離飲酒施供養等。語妙行中。謂愛語等。皆非粗顯。非業道攝。意妙行中。謂諸善思。是業非道。故亦非業道攝也。
從此第二。明業道差別。就中一明表無表。二明三根。三明依處。四問答分別。五明業道相。就明表無表中。分二。一約根本明。二約前後辨。且初約根本明者。論云。十業道中。前七業道。為皆定有表無表耶。不爾云何。頌曰。
惡六定無表 彼自作淫二 善七受生二 定生唯無表
釋曰。惡六定無表者。謂殺生。不與取。虛誑語。離間語。粗惡語。雜穢語。如是六種。定有無表。表有無不定。若遣他為根本成時。自表無故。唯有無表。彼自作淫二者。一彼自作二也。二淫二也。彼自作二者。彼六惡業。自作有二。謂表無表。正起表時。彼便死等。論云。后
【現代漢語翻譯】 現代漢語譯本：身惡行中，加行（指開始行動前的準備）和後起罪（指行動完成後的罪過），以及飲酒、打罵、捆綁等行為，這些雖然是惡行，但並非粗顯，因此不屬於業道所攝。而使其他有情眾生斷命、失去財產、失去妻妾等行為，這些現象粗顯，所以被說為業道，目的是爲了讓人遠離這些行為。語惡行中，加行和後起罪，以及輕微的染污心語，例如輪王（擁有輪寶的統治者）和北俱盧洲（四大部洲之一，以享樂著稱）的染污心歌詠等，或者進行欺騙等行為，如果缺少必要的條件而沒有成功，這些都屬於輕微的語言惡行，並非粗顯，因此不屬於業道所攝。意惡行中，思（指思考、意念）本身不是業道。因為所謂的業道，是指作為業的道路，而思本身就是業，不能自身作為自身的道路。因此，惡行的思不是業道。輪王和北俱盧洲的貪念等是輕微的，也不屬於業道。身妙行中，加行和後起善，以及遠離飲酒、佈施供養等行為。語妙行中，例如愛語等，這些都不是粗顯的，因此不屬於業道所攝。意妙行中，各種善思，是業而不是道，所以也不屬於業道所攝。 從此第二部分，闡明業道的差別。其中分為五個方面：一、闡明表業和無表業；二、闡明三根（貪、嗔、癡）；三、闡明所依之處；四、問答分別；五、闡明業道的相狀。首先，在闡明表業和無表業中，分為兩個方面：一、從根本上闡明；二、從前後關係上辨析。首先，從根本上闡明：論中說，十業道中，前七種業道，是否都一定有表業和無表業呢？如果不是，那是為什麼呢？頌詞說： 『惡六定無表，彼自作淫二，善七受生二，定生唯無表。』 解釋：『惡六定無表』，指的是殺生、不與取（偷盜）、虛誑語（說謊）、離間語（挑撥離間）、粗惡語（惡語傷人）、雜穢語（無意義的淫穢之語），這六種惡業，一定有無表業。表業的有無不定。如果派遣他人去完成，自己作為根本而成就時，自己沒有表業，只有無表業。『彼自作淫二』，指的是兩種情況：一是『彼』，即上述六種惡業，自己親自去做的情況；二是淫業。『彼自作二』，指的是上述六種惡業，自己親自去做時，有表業和無表業兩種。正在進行表業時，對方就死亡等。論中說，後面...
【English Translation】 English version: Among bodily evil deeds, the preparatory actions (preparations before starting an action) and subsequent sins (sins after the action is completed), as well as drinking alcohol, scolding, binding, etc., although these are evil deeds, they are not gross and obvious, so they are not included in the path of karma. However, actions that cause other sentient beings to lose their lives, lose their property, lose their wives and concubines, etc., these phenomena are gross and obvious, so they are said to be the path of karma, with the purpose of keeping people away from these actions. Among verbal evil deeds, preparatory actions and subsequent sins, as well as slight defiled speech, such as the defiled singing of a Chakravartin (a ruler possessing a wheel jewel) and the Uttarakuru (one of the four continents, known for its enjoyment), or engaging in deception, etc., if they lack the necessary conditions and are not successful, these are considered minor verbal evil deeds, not gross and obvious, so they are not included in the path of karma. Among mental evil deeds, thought (referring to thinking, intention) itself is not the path of karma. Because the so-called path of karma refers to the path that serves as the path of karma, and thought itself is karma, it cannot be its own path. Therefore, evil thoughts are not the path of karma. Greed, etc., of the Chakravartin and Uttarakuru are minor and are not included in the path of karma. Among bodily virtuous deeds, preparatory actions and subsequent good deeds, as well as abstaining from alcohol, giving offerings, etc. Among verbal virtuous deeds, such as loving speech, etc., these are not gross and obvious, so they are not included in the path of karma. Among mental virtuous deeds, various virtuous thoughts are karma but not the path, so they are also not included in the path of karma. From this second part, the differences in the path of karma are explained. It is divided into five aspects: 1. Explaining the manifested and unmanifested karma; 2. Explaining the three roots (greed, hatred, delusion); 3. Explaining the basis of reliance; 4. Distinguishing through questions and answers; 5. Explaining the characteristics of the path of karma. First, in explaining the manifested and unmanifested karma, it is divided into two aspects: 1. Explaining from the root; 2. Analyzing from the relationship between before and after. First, explaining from the root: The treatise says, among the ten paths of karma, do the first seven paths of karma necessarily have both manifested and unmanifested karma? If not, why is that? The verse says: 'Evil six definitely unmanifested, those self-made and sexual two, virtuous seven receive birth two, definitely born only unmanifested.' Explanation: 'Evil six definitely unmanifested' refers to killing, not giving (stealing), false speech (lying), divisive speech (sowing discord), harsh speech (abusive language), and frivolous speech (meaningless obscene language). These six evil karmas definitely have unmanifested karma. The presence or absence of manifested karma is uncertain. If someone is sent to complete it, and one's self is the root and it is accomplished, then one's self has no manifested karma, only unmanifested karma. 'Those self-made and sexual two' refers to two situations: one is 'those', that is, the above six evil karmas, when one does them oneself; the other is sexual karma. 'Those self-made two' refers to the above six evil karmas, when one does them oneself, there are both manifested and unmanifested karma. When manifested karma is being performed, the other party dies, etc. The treatise says, later...
方死等。與遣使同。根本成時。唯無表故(解云。將刀殺怨。正下刀時。是身表業。起表之時。怨命未終。起表已后。怨命方終。名后死等。唯有無表。表已無故也) 淫二者。邪淫必有表無表也。謂要自作方受樂故。非遣他為如自生喜 善七受生二者。七善業道。若從受生。必具表無表二。受生尸羅。必依表故 定生唯無表者。謂定道戒。俱依定生。此唯無表。但依心力而得生故。無有表也。
從此第二。據前後辨者。論云。加行。後起。如根本耶。不爾云何。頌曰。
加行定有表 無表或有無 後起此相違
釋曰。加行定有表無表或有無者。業道加行必定有表。無表不定。或有或無。殷重心起。則有無表。輕心則無 後起此相違者。後起與此加行相違。謂後起位。無表定有。表則不定。隨前業作。則有表業。異此則無。問於此義中。如何建立加行後起及根本耶。答且不善中。最初殺業。如屠羊者。將行殺時先發殺心。從床而起。執持價直。趣賣羊廛。搘觸羊身。酬價捉取。牽還養飴。將入屠坊。手執刀杖。若打若刺。至命未終如是皆名殺生加行。隨此表業。彼正命終。此剎那頃。表無表業。是謂殺生根本業道。由二緣故。令諸有情根本業道。殺罪所觸。一由加行。二由果滿(命終名果滿也)
【現代漢語翻譯】 現代漢語譯本 『方死等』（正在死亡等同的情況）。與派遣使者的情況相同。根本業完成時，只有『無表業』（解說：比如拿著刀殺仇人，正下刀的時候，是身體的『表業』。開始『表業』的時候，仇人的性命還沒有結束；『表業』結束后，仇人才死亡，這叫做『后死等』。只有『無表業』，因為『表業』已經沒有了）。 『淫二者』（兩種邪淫）。邪淫必定有『表業』和『無表業』。因為一定要自己做才能感受快樂，不能像自己感到喜悅一樣派遣他人去做。 『善七受生二者』（七種善業通過受戒而生起）。七種善業道，如果是通過受戒而生起，必定具備『表業』和『無表業』。受戒的戒律，必定依賴於『表業』。 『定生唯無表者』（通過禪定而生起的只有『無表業』）。通過禪定而生起的戒律，都依賴於禪定而生起，這隻有『無表業』。僅僅依靠心力而得到生起，沒有『表業』。
從此第二，根據前後順序來辨別。論中說：『加行』（準備階段），『後起』（完成階段），和『根本』（核心階段）一樣嗎？不是的，那是怎樣的呢？頌詞說：
『加行定有表，無表或有無；後起此相違』
解釋：『加行定有表，無表或有無』，業道的加行必定有『表業』，『無表業』不一定。如果以殷重的心發起，則有『無表業』，如果以輕忽的心，則沒有。 『後起此相違』，後起與加行相反。在後起階段，『無表業』是確定的，『表業』則不確定。隨著之前的行為，則有『表業』，否則就沒有。 問：在這個意義中，如何建立加行、後起和根本呢？ 答：且以不善業中的最初殺業為例，比如屠羊的人，將要殺羊的時候，先發起殺心，從床上起來，拿著刀具，去賣羊的地方，接觸羊的身體，討價還價，捉住羊，牽回家中餵養，帶入屠宰場，手執刀杖，或打或刺，直到羊的性命結束。這些都叫做殺生的加行。隨著這些『表業』，羊的性命結束，在這個剎那間，『表業』和『無表業』，這就是殺生的根本業道。由於兩個原因，使得有情的根本業道被殺罪所觸及：一是由於加行，二是由於果報圓滿（命終叫做果報圓滿）。
【English Translation】 English version 'Fang Si Deng' (equivalent to the moment of death). Similar to sending an envoy. When the fundamental action is completed, there is only 'Wu Biao Ye' (unmanifested karma). (Explanation: For example, when killing an enemy with a knife, the moment the knife is thrust is the 'Biao Ye' (manifested karma) of the body. When the 'Biao Ye' begins, the enemy's life has not yet ended; after the 'Biao Ye' ends, the enemy dies, which is called 'Hou Si Deng' (subsequent death). There is only 'Wu Biao Ye' because the 'Biao Ye' is no longer present). 'Yin Er Zhe' (two types of improper sexual conduct). Improper sexual conduct necessarily involves both 'Biao Ye' and 'Wu Biao Ye'. This is because one must perform the act oneself to experience pleasure; one cannot delegate it to another to experience joy on one's behalf. 'Shan Qi Shou Sheng Er Zhe' (the seven wholesome actions arise through receiving precepts). If the seven wholesome paths of action arise through receiving precepts, they necessarily possess both 'Biao Ye' and 'Wu Biao Ye'. The precepts received depend on 'Biao Ye'. 'Ding Sheng Wei Wu Biao Zhe' (only 'Wu Biao Ye' arises through meditation). The precepts that arise through meditation rely on meditation; this only involves 'Wu Biao Ye'. It arises solely through the power of the mind, without 'Biao Ye'.
From this second point, we differentiate based on the sequence of events. The treatise states: Are 'Jia Xing' (preparatory actions), 'Hou Qi' (subsequent actions), and 'Gen Ben' (fundamental action) the same? No, how are they different? The verse says:
'Jia Xing' (preparatory actions) definitely have 'Biao', 'Wu Biao' may or may not be present; 'Hou Qi' (subsequent actions) are the opposite of this.
Explanation: ''Jia Xing' (preparatory actions) definitely have 'Biao', 'Wu Biao' may or may not be present.' The preparatory actions of a path of action definitely have 'Biao Ye'. 'Wu Biao Ye' is uncertain; it may or may not be present. If it arises with earnest intention, then 'Wu Biao Ye' is present; if it arises with a light intention, then it is not. 'Hou Qi' (subsequent actions) are the opposite of this.' The subsequent actions are the opposite of the preparatory actions. In the stage of subsequent actions, 'Wu Biao Ye' is definite, while 'Biao Ye' is uncertain. Depending on the previous actions, 'Biao Ye' may be present; otherwise, it is not. Question: In this context, how do we establish 'Jia Xing' (preparatory actions), 'Hou Qi' (subsequent actions), and 'Gen Ben' (fundamental action)? Answer: Let's take the initial act of killing in unwholesome actions as an example. For instance, a butcher, when about to slaughter a sheep, first generates the intention to kill, gets out of bed, takes the knife, goes to the sheep market, touches the sheep's body, bargains for the price, catches the sheep, leads it home to feed, brings it to the slaughterhouse, holds the knife, and strikes or stabs until the sheep's life ends. All of these are called the preparatory actions of killing. As these 'Biao Ye' occur, the sheep's life ends. In that instant, 'Biao Ye' and 'Wu Biao Ye' are present; this is the fundamental path of action of killing. Due to two reasons, sentient beings' fundamental path of action is touched by the sin of killing: one is due to the preparatory actions, and the other is due to the fulfillment of the result (the end of life is called the fulfillment of the result).
此剎那后。殺無表業。隨轉不絕。名殺後起。及於后時。剝截治洗。若秤若賣。或煮或食。贊述其美。表業剎那如是亦名殺生後起(前言後起有表業者。即此文是也)餘六業道。隨其所應。三分不同。準例應說。論云。貪瞋邪見。才現在前即說名為根本業道。故無加行後起差別(解云。殺生等七。通加行。根本後起。貪瞋等三。唯根本也) 從此第二。約三根以辨。就中一明惡加行。二明生善三位。三明究竟業道。且第一明惡加行者。論云。又經中說。苾芻當知。殺有三種。一從貪生。二從瞋生。三從癡生。乃至邪見有三。亦爾。此中應說。何相殺生。名從貪生。問余亦爾(問也)非諸業道一切。皆由三根究竟。然其加行。不與彼同(經言十業道。從三根生。約加行說)。云何不同。頌曰。
加行三根起 彼無間生故 貪等三根生
釋曰。加行三根起者。不善業道。加行生時。一一從三不善根起。依先等起。故作是說(前經云殺生等。從三根生者。依先等起說先等起者。即加行也)。殺生加行。由貪起者。如有為欲得彼身份。或為得財。或為戲樂等。起殺生加行。從瞋起者。如為除怨發憤恚心。起殺加行。從癡起者。如有祠中殺馬祭天。謂是法心。又諸王等。依世法律。誅戮怨敵。謂成大福。又波剌
【現代漢語翻譯】 現代漢語譯本：此剎那之後，殺生的無表業（Avijñapti-karma，無意識的行為）隨著時間推移持續產生影響，這被稱為『殺後起』。以及在之後的時間裡，剝皮、砍伐、處理、清洗，無論是稱重還是售賣，或者烹煮還是食用，讚美這些行為的美好，這些表業（Vijñapti-karma，有意識的行為）的每一個剎那，也同樣被稱為『殺生後起』（前面說的『前言後起』包含表業的情況，就是指的這裡）。其餘六種業道，根據它們各自的情況，在三個方面有所不同，可以按照這個例子來理解。論中說，貪（Lobha，貪婪）、嗔（Dvesha，嗔恨）、邪見（Mithya-drishti，錯誤的見解），只要一出現，就可以被稱為根本業道，因此沒有加行和後起的區別（解釋說，殺生等七種，包括加行、根本和後起；貪嗔等三種，只有根本）。 從此第二點，從三根本煩惱的角度來辨析。其中，第一是說明惡的加行，第二是說明產生善的三種階段，第三是說明究竟的業道。首先，第一點說明惡的加行。論中說：『又經中說，比丘（Bhikshu，佛教僧侶）應當知道，殺生有三種，一是因貪而生，二是因嗔而生，三是因癡而生。』乃至邪見也有三種，也是如此。這裡應該說明，什麼樣的殺生，被稱為因貪而生？』問：『其餘的也是這樣嗎？』（這是提問）並非所有的業道，都是由三根本煩惱最終導致的，但是它們的加行，與它們並不相同（經中說十業道是從三根本煩惱產生的，這是從加行的角度來說的）。有什麼不同呢？頌詞說： 『加行三根起，彼無間生故，貪等三根生。』 解釋說：『加行三根起』，是指不善業道的加行產生時，每一個都是從三種不善根（貪、嗔、癡）產生的，依據先前的等起（Samutthana，生起）而這樣說（前面經文中說殺生等是從三根本煩惱產生的，是依據先前的等起來說的，先前的等起，就是指加行）。殺生的加行，由貪而起的，比如有人爲了得到對方的身體部分，或者爲了得到錢財，或者爲了戲樂等，而產生殺生的加行；從嗔而起的，比如爲了消除怨恨而發怒，產生殺生的加行；從癡而起的，比如在祭祀中殺馬祭天，認為是合法的行為，又比如各國王等，依據世俗法律，誅殺怨敵，認為是成就大福，又比如波剌
【English Translation】 English version: After this moment, the unmanifest karma (Avijñapti-karma) of killing continues to exert its influence over time, which is called 'subsequent killing'. And in the time that follows, skinning, cutting, processing, washing, whether weighing or selling, or cooking or eating, praising the beauty of these actions, each moment of these manifest karmas (Vijñapti-karma) is also called 'subsequent killing' (the 'prior and subsequent' mentioned earlier includes the case of manifest karma, which refers to this). The remaining six paths of karma, according to their respective situations, differ in three aspects, which can be understood according to this example. The treatise says, 'Greed (Lobha), hatred (Dvesha), and wrong views (Mithya-drishti), as soon as they appear, can be called fundamental paths of karma, so there is no distinction between preparatory action and subsequent action' (the explanation says that the seven, such as killing, include preparatory action, fundamental action, and subsequent action; the three, such as greed and hatred, only have fundamental action). From this second point, analyze from the perspective of the three root afflictions. Among them, the first is to explain the preparatory actions of evil, the second is to explain the three stages of generating good, and the third is to explain the ultimate path of karma. First, the first point explains the preparatory actions of evil. The treatise says: 'Also, the sutra says, 'Bhikkhus (Bhikshu, Buddhist monks) should know that there are three kinds of killing: one arises from greed, the second arises from hatred, and the third arises from delusion.' And so on, wrong views also have three kinds, and so on. Here it should be explained, what kind of killing is called arising from greed?' Question: 'Are the others also like this?' (This is a question) Not all paths of karma are ultimately caused by the three root afflictions, but their preparatory actions are not the same as them (the sutra says that the ten paths of karma arise from the three root afflictions, which is from the perspective of preparatory actions). What is the difference? The verse says: 'Preparatory actions arise from the three roots, because they arise without interruption, greed, etc., arise from the three roots.' The explanation says: 'Preparatory actions arise from the three roots' means that when the preparatory actions of unwholesome paths of karma arise, each one arises from the three unwholesome roots (greed, hatred, and delusion), based on the previous arising (Samutthana), hence this is said (the previous sutra said that killing, etc., arises from the three root afflictions, which is based on the previous arising, and the previous arising refers to preparatory actions). The preparatory action of killing, arising from greed, is like someone generating the preparatory action of killing in order to obtain the body parts of the other person, or to obtain money, or for amusement, etc.; arising from hatred, is like generating the preparatory action of killing in order to eliminate resentment and anger; arising from delusion, is like killing horses in sacrifices to offer to the heavens, thinking it is a legitimate act, and like various kings, based on secular laws, executing enemies, thinking it is achieving great merit, and like the Para
私。作如是說。父母老病。殺得勝福。免困苦故。又諸外道說蛇蝎等。為人毒害。殺便無罪。羊鹿牛等。本擬供養。故殺無罪。此等從癡。起殺加行 偷盜加行。從貪起者。謂隨所須。起盜加行。從瞋起者。謂欲時怨。發憤恚心。起盜加行。從癡起者。謂諸王等。奪惡人財。謂法應爾 又婆羅門言。世間財物。于劫初時。大梵志天王。施諸梵志。於後梵志勢力微弱。被諸卑族。侵奪受用。今時梵志於世他財。種種受用。皆用已財。無偷盜罪。此等從癡起盜加行 邪淫加行。從貪起者。謂於他妻。起染著心。或求財等。從瞋生者。除怨發憤。起淫加行。從癡生者。謂波剌私。贊于母等。行非梵行。又諸外道。贊諸女男受持牛禁。不簡親疏。隨遇隨合。又外道言。一切女人。如臼。華。果。熟食。階橙道。路橋船。世間眾人應共受用。此等從癡。起淫加行 虛誑語等。語四業道。從貪瞋生。準前應說。然虛誑語。從癡生者。如外道論言。若人因戲笑。嫁娶。對女王。及救命。救財。虛誑語無罪。又因邪見。起誑語等。此等加行。從癡所生。又諸吠陀。及余邪論。雜穢語攝。若言傳習無有罪者。此語加行。從癡所生 問殺生等七。皆有加行。從三根生。貪瞋邪見。既無別加行。如何可說從三根生。答頌言彼無間生故。貪等三
【現代漢語翻譯】 現代漢語譯本： 我說，『父母年老生病，殺死他們可以獲得殊勝的福報，因為可以免除他們的困苦。』還有一些外道說，蛇蝎等生物會毒害人，所以殺死它們沒有罪過。羊、鹿、牛等動物，本來就是用來供養的，所以殺死它們也沒有罪過。』這些都是因為愚癡而產生的殺生行為。 偷盜的行為，如果是從貪慾產生的，就是指爲了滿足自己的需求而產生的偷盜行為。如果是從嗔恨產生的，就是指因為怨恨而憤怒，從而產生的偷盜行為。如果是從愚癡產生的，就是指一些國王等奪取惡人的財產，認為這是合法的。 還有婆羅門說：『世間的財物，在劫初的時候，大梵志天王賜予了各位梵志。後來梵志的勢力衰弱，被一些卑賤的種族侵奪了。現在梵志享用世間的財物，都是在享用自己的財物，沒有偷盜的罪過。』這些都是因為愚癡而產生的偷盜行為。 邪淫的行為，如果是從貪慾產生的，就是指對別人的妻子產生愛慕之心，或者爲了求取錢財等。如果是從嗔恨產生的，就是指爲了報復怨恨而產生的邪淫行為。如果是從愚癡產生的，就是指波剌私讚美母親等，做不符合梵行的行為。還有一些外道讚美男女受持牛禁，不分親疏，隨意結合。還有外道說：『一切女人，就像石臼、鮮花、水果、熟食、階梯、道路、橋樑、船隻一樣，世間的人都應該共同享用。』這些都是因為愚癡而產生的邪淫行為。 虛妄語等四種語言上的惡業，是從貪慾和嗔恨產生的，可以參照前面的說法來理解。然而，虛妄語如果是從愚癡產生的，就像外道的論點所說：『如果人因為戲笑、嫁娶、面對女王、以及爲了救命、救財而說謊，就沒有罪過。』還有因為邪見而產生的說謊等行為，這些行為都是從愚癡產生的。還有一些吠陀經以及其他的邪論，都屬於雜穢語。如果說傳習這些東西沒有罪過，那麼這種語言行為就是從愚癡產生的。 問：殺生等七種惡業，都有行為上的造作（加行），是從貪、嗔、癡三毒產生的。貪、嗔、癡既然沒有其他的行為上的造作，怎麼能說它們是從三毒產生的呢？答：頌文說：『因為它們是無間產生的。』貪等三毒
【English Translation】 English version: I say, 'Killing parents who are old and sick brings supreme merit, as it relieves them of suffering.' Furthermore, some non-Buddhist teachings say that killing snakes, scorpions, and other creatures that harm people is not a sin. Animals such as sheep, deer, and cattle are originally intended for offerings, so killing them is not a sin.' These actions arise from ignorance and constitute the act of killing. The act of stealing, if arising from greed, refers to the act of stealing to satisfy one's needs. If arising from hatred, it refers to the act of stealing out of resentment and anger. If arising from ignorance, it refers to kings and others seizing the wealth of evil people, considering it lawful. Furthermore, Brahmins say, 'The wealth of the world, in the beginning of the kalpa (aeon), was given to all Brahmins by the Great Brahma King. Later, the power of the Brahmins weakened, and they were invaded and exploited by lower castes. Now, when Brahmins enjoy the wealth of the world, they are enjoying their own wealth, and there is no sin of stealing.' These actions arise from ignorance and constitute the act of stealing. The act of sexual misconduct, if arising from greed, refers to having lustful thoughts towards another's wife or seeking wealth, etc. If arising from hatred, it refers to engaging in sexual misconduct out of revenge and anger. If arising from ignorance, it refers to the Parasikas (name of a country) praising mothers and engaging in non-celibate practices. Furthermore, some non-Buddhist teachings praise men and women for observing the 'cow vow,' engaging in indiscriminate union regardless of kinship. Furthermore, some non-Buddhists say, 'All women are like mortars, flowers, fruits, cooked food, stairs, roads, bridges, and boats; all people in the world should enjoy them together.' These actions arise from ignorance and constitute the act of sexual misconduct. False speech and the other four verbal karmas arise from greed and hatred, which can be understood by referring to the previous explanations. However, if false speech arises from ignorance, as the non-Buddhist teachings say, 'If a person lies due to jest, marriage, addressing a queen, or to save a life or property, there is no sin.' Furthermore, lying and other actions arising from wrong views are born from ignorance. Furthermore, some Vedas (ancient Hindu scriptures) and other heretical teachings are included in impure speech. If it is said that there is no sin in transmitting and learning these things, then this verbal action is born from ignorance. Question: All seven unwholesome actions, such as killing, involve intentional actions (加行, jiaxing). Since greed, hatred, and delusion have no separate intentional actions, how can it be said that they arise from the three poisons? Answer: The verse says, 'Because they arise without interval.' Greed, hatred, and delusion
根生。謂彼不善。三根無間。生貪等三。故說貪等。從三根生。謂或有時。從貪無間。生貪業道。從二亦然。瞋及邪見。從三亦爾。前念名根。后名業道。根道義別。故說業道從三根生。
從此第二。明生善三位。論云。已說不善從三根生。善復云何。頌曰。
善於三位中 皆三善根起
釋曰。十善業道。加行根本。後起三位。以是善故。皆無貪等。三善根生。無貪等三。必相應故。故皆具三。善三位者。離惡加行根本後起。名善加行根本後起。且如勤策受具戒時。來入戒場乃至一白。二羯磨等。皆名善業道加行。第三羯磨竟。一剎那中。表無表業。名根本業道。從此已后。至說四依。及余依前。相續隨轉。表無表業。皆名後起(四依者。常乞食。樹下坐。著糞掃衣。食陳棄藥。余依前者。謂未死已來身也)。
從此第三究竟業道。論云。如先所說。非諸業道一切。皆由三根究竟。何根究竟何業道耶。頌曰。
殺粗語瞋恚 究竟皆由瞋 盜邪行及貪 皆由貪究竟 邪見癡究竟 許所餘由三
釋曰。殺粗語。瞋恚究竟皆由瞋者。究竟者。是成辨終了義。要瞋現前。成辨終了殺等三故。盜邪行及貪皆由貪究竟者。要由貪心。成此三故。邪見癡究竟者。由上品癡。成邪見故。
【現代漢語翻譯】 現代漢語譯本：根生：指的是那些不善的（行為）。三根（貪、嗔、癡）無間斷地產生貪等三種（不善）。所以說貪等（不善）是從三根（貪、嗔、癡）產生的。也就是說，有時從貪無間斷地產生貪的業道，從嗔和癡兩種（煩惱）也會這樣。嗔和邪見，也是從這三根（貪、嗔、癡）產生的。前一念稱為根，后一念稱為業道。根和業道的意義不同，所以說業道是從三根產生的。
從此第二部分，闡明產生善的三種階段。論中說：『已經說了不善是從三根產生的，那麼善又是如何產生的呢？』頌詞說：
『善在三種階段中，都是由三種善根生起。』
解釋：十善業道，包括加行位、根本位和後起位這三個階段。因為是善的緣故，都是由無貪、無嗔、無癡這三種善根產生的。無貪等三種善根必定相互相應，所以都具備這三種善根。善的三種階段是指：遠離惡行的加行、根本和後起。稱為善的加行、根本和後起。比如，勤策受具足戒時，來到戒場，乃至一白、二羯磨等，都稱為善業道的加行。第三羯磨結束的那一剎那，所產生的表業和無表業，稱為根本業道。從此以後，直到宣說四依，以及在其他依靠之前，相續隨轉的表業和無表業，都稱為後起。（四依指的是：常乞食、樹下坐、著糞掃衣、食陳棄藥。其他依靠之前指的是：未死之前的身體）。
從此第三部分，闡明究竟業道。論中說：『正如先前所說，並非所有的業道都是由三根來完成的，那麼哪些根完成哪些業道呢？』頌詞說：
『殺生、粗惡語、嗔恚，究竟都是由嗔完成；偷盜、邪淫以及貪慾，都是由貪完成；邪見和愚癡，由愚癡完成；其餘的（業道）則被認為是三根共同完成。』
解釋：殺生、粗惡語、嗔恚，究竟都是由嗔完成，這裡所說的『究竟』，是成就、完成的意思。必須是嗔現前，才能成就、完成殺生等三種（惡業）。偷盜、邪淫以及貪慾，都是由貪完成，必須由貪心，才能成就這三種（惡業）。邪見和愚癡，由上品愚癡才能成就邪見。
【English Translation】 English version: Root-born: This refers to those unwholesome (actions). The three roots (greed, hatred, delusion) continuously generate the three (unwholesome qualities) such as greed. Therefore, it is said that greed and other (unwholesome qualities) are produced from the three roots (greed, hatred, delusion). That is to say, sometimes greed's karma path is produced uninterruptedly from greed, and the same is true from hatred and delusion. Hatred and wrong views are also produced from these three roots (greed, hatred, delusion). The previous thought is called the root, and the subsequent thought is called the karma path. The meanings of root and karma path are different, so it is said that the karma path is produced from the three roots.
From this second part, it elucidates the three stages of generating wholesome qualities. The treatise says: 'It has already been said that unwholesome qualities are produced from the three roots, so how are wholesome qualities produced?' The verse says:
'Wholesome qualities in the three stages are all produced from the three wholesome roots.'
Explanation: The ten wholesome karma paths include the three stages of preparatory action, fundamental action, and subsequent action. Because they are wholesome, they are all produced from the three wholesome roots of non-greed, non-hatred, and non-delusion. The three wholesome roots of non-greed, etc., must correspond to each other, so they all possess these three wholesome roots. The three stages of wholesome qualities refer to: preparatory, fundamental, and subsequent actions that are free from evil deeds. They are called wholesome preparatory, fundamental, and subsequent actions. For example, when a novice receives the full precepts, when he comes to the precept platform, up to the first announcement, the second karma (karma: action, deed) etc., are all called the preparatory actions of the wholesome karma path. At the moment when the third karma ends, the manifested and unmanifested actions that arise are called the fundamental karma path. From then on, until the declaration of the four reliances, and before other reliances, the manifested and unmanifested actions that continuously follow are all called subsequent actions. (The four reliances refer to: always begging for food, sitting under a tree, wearing discarded rags, and eating discarded medicine. Before other reliances refers to: the body before death).
From this third part, it elucidates the ultimate karma path. The treatise says: 'As previously stated, not all karma paths are completed by the three roots, so which roots complete which karma paths?' The verse says:
'Killing, harsh speech, and anger are ultimately completed by hatred; stealing, sexual misconduct, and greed are all completed by greed; wrong views and delusion are completed by delusion; the remaining (karma paths) are considered to be completed jointly by the three roots.'
Explanation: Killing, harsh speech, and anger are ultimately completed by hatred. The 'ultimately' mentioned here means accomplishment and completion. It must be hatred that is present in order to accomplish and complete the three (evil deeds) such as killing. Stealing, sexual misconduct, and greed are all completed by greed. It must be greed that is present in order to accomplish these three (evil deeds). Wrong views and delusion are completed by superior delusion in order to accomplish wrong views.
許所餘由三者。虛誑離間。及雜穢語名為所餘。此誑語等。一一皆由三根究竟。以貪瞋等。現在前時。一一能令此三成故。
從此第三。明業道依處。論云。諸惡業道。何處起行耶。頌曰。
有情具名色 名身等處起
釋曰。此有四節。一有情處。二眾具處。三名色處。四名身等處。等取句文也。殺粗語瞋恚。于有情處起。雖罵非情。過輕非業道 偷盜。邪行。及貪。于眾具處起。若情非情。以是他人所受用具。皆名眾具。若偷畜等。于有情處起。偷金銀等。非情處起 邪淫唯于有情處起 貪通情非情處起也 唯邪見一。名色處起。色謂色蘊。名謂余蘊。此之名色。通諸因果。邪見撥因果。故於名色起。誑語。離間。雜穢語。三于名身等處起。謂行誑等。巧作言詞。故誑等三必依名等。
從此第四。問答分別。就中一殺已非業道。二他殺成業道。且初殺已非業道者。論云。有起加行。定欲殺他。而與所殺生。俱死或前死。亦得根本業道罪耶頌曰。
俱死及前死 無根依別故
釋曰。俱死者。能殺與所殺。俱時命終也。前死者。能殺前死。所殺者后死也。無根者。彼俱死前死。無根本業道也。依別故者。釋無業道所以也。若能殺俱死前死者。以所殺生其命由存。不可令彼能殺生者
【現代漢語翻譯】 現代漢語譯本： 『許所餘』由三種情況構成：虛誑語（說謊），離間語（挑撥離間），以及雜穢語（污穢不凈的語言），這些被稱為『所餘』。這些虛誑語等，每一種都由三種根本煩惱徹底引發，即貪、嗔等煩惱現前時，每一種都能使這三種（虛誑語、離間語、雜穢語）成立。
從第三部分開始，闡明業道的所依之處。《論》中說：『各種惡業道，在什麼地方產生和執行呢？』頌文說：
『有情具名色，名身等處起』
解釋：這裡有四個方面：一、有情處（眾生之處）；二、眾具處（資具之處）；三、名色處（名色之處）；四、名身等處（名身等之處），『等』字包括語句和文字。殺生、粗惡語、嗔恚，在有情處產生。即使是辱罵無情之物，過失輕微，也不構成業道。偷盜、邪淫以及貪慾，在眾具處產生。無論是眾生還是非眾生，只要是他人所受用的資具，都稱為眾具。如果偷盜畜生等，就在有情處產生；偷盜金銀等，就在非情處產生。邪淫只在有情處產生。貪慾通於有情和非情之處。只有邪見在名色處產生。色是指色蘊（rupa-skandha），名是指其餘四蘊（nama-skandha）。這裡的名色，包括因和果。邪見否定因果，所以在名色處產生。虛誑語、離間語、雜穢語這三種，在名身等處產生。因為進行虛誑等行為時，需要巧妙地運用言辭，所以虛誑等三種必定依賴於名等。
從第四部分開始，進行問答式的分別。其中，一、殺生已發生但未構成業道；二、由他人殺產生為業道。首先說殺生已發生但未構成業道的情況。《論》中說：『如果發起加行，決心要殺死對方，但與被殺的眾生同時死亡，或者先於被殺的眾生死去，是否構成根本業道罪呢？』頌文說：
『俱死及前死，無根依別故』
解釋：『俱死』是指能殺者和被殺者同時死亡。『前死』是指能殺者先死，被殺者后死。『無根』是指這種同時死亡或先死的情況，不構成根本業道。『依別故』是解釋為什麼不構成業道的原因。如果能殺者同時死亡或先死，因為被殺的眾生的生命仍然存在，不能使那個能殺的眾生...
【English Translation】 English version: 『What remains』 (許所餘) is constituted by three things: false speech (虛誑語), divisive speech (離間語), and coarse language (雜穢語), which are called 『what remains.』 Each of these false speeches, etc., is thoroughly caused by the three root afflictions, that is, when greed, anger, etc., are present, each can cause these three (false speech, divisive speech, coarse language) to be established.
From this third part onwards, the supports of the paths of karma are clarified. The 『Treatise』 says: 『Where do the various evil paths of karma arise and operate?』 The verse says:
『Sentient beings possess name and form (名色), arising in places such as name-body (名身) etc.』
Explanation: There are four aspects here: 1. the place of sentient beings (有情處); 2. the place of possessions (眾具處); 3. the place of name and form (名色處); 4. the place of name-body etc. (名身等處), the word 『etc.』 includes sentences and words. Killing, harsh speech, and hatred arise in the place of sentient beings. Even if one curses inanimate objects, the fault is minor and does not constitute a path of karma. Stealing, sexual misconduct, and greed arise in the place of possessions. Whether sentient or inanimate, as long as they are possessions used by others, they are called possessions. If one steals animals, etc., it arises in the place of sentient beings; if one steals gold, silver, etc., it arises in the place of inanimate objects. Sexual misconduct only arises in the place of sentient beings. Greed is common to the places of sentient and inanimate objects. Only wrong view arises in the place of name and form. Form refers to the form aggregate (色蘊, rupa-skandha), and name refers to the other four aggregates (名蘊, nama-skandha). This name and form includes both cause and effect. Wrong view denies cause and effect, so it arises in the place of name and form. False speech, divisive speech, and coarse language arise in places such as name-body etc. Because when engaging in false speech etc., one needs to skillfully use words, therefore false speech etc. necessarily rely on name etc.
From this fourth part onwards, a question-and-answer style distinction is made. Among them, 1. killing has occurred but does not constitute a path of karma; 2. killing by others becomes a path of karma. First, let's talk about the situation where killing has occurred but does not constitute a path of karma. The 『Treatise』 says: 『If one initiates an action, determined to kill the other person, but dies at the same time as the being being killed, or dies before the being being killed, does it constitute a fundamental karmic path sin?』 The verse says:
『Dying together and dying before, without root, relying on difference.』
Explanation: 『Dying together』 means that the killer and the killed die at the same time. 『Dying before』 means that the killer dies first, and the killed dies later. 『Without root』 means that this situation of dying together or dying before does not constitute a fundamental path of karma. 『Relying on difference』 explains why it does not constitute a path of karma. If the killer dies at the same time or dies before, because the life of the being being killed still exists, it cannot cause that killer...
。成殺罪故。若所殺者。正命終時。其能殺者。別依生故。謂受余身。名為別依。此別依身。非罪依止。謂未曾起殺生加行。成殺業道理不應然。
從此第二。他殺成業道。論云。若有多人。集為軍眾。欲殺怨敵。或獵獸等。于中隨有一殺生時。何人得成殺生業道頌曰。
軍等若同事 皆成如作者
釋曰。如軍等中。若一人行殺時。眾皆成業道。如親作殺者。彼由同許。為一事故。
從此第五。明業道相。就中分六。一明殺。二明盜。三明淫。四明誑語。五明離間等。六明意業道。且第一明殺者。論云。今次應辨成業道相。謂齊何量名曰殺生。乃至齊何名為邪見。且先分別殺生相者。頌曰。
殺生由故思 他想不誤殺
釋曰。要具五緣。名殺生業道。一由故思起殺心也。二於他有情。頌言他者。他有情也。他簡自。自殺非業道。有情簡非情。殺非情無業道。三他有情想。頌言想者。他有情想也。他簡自想。有情簡非情想。於他作自身想。有情作非情想。殺皆非業道。四作殺加行。謂持刀至彼。五不誤而殺。謂唯殺彼。不漫殺余。頌言殺字。一殺加行。二不誤殺也 問剎那滅蘊。唸唸自滅。如何成殺。答息風名生。依身心轉。若有令斷不更續生。如滅燈光鈴聲名殺。或覆命根名生
【現代漢語翻譯】 現代漢語譯本：因此構成殺罪。如果被殺者正常死亡時，行兇者會依據其他生命形式而生，這被稱為『別依』（依據其他身體）。這個『別依』之身，並非罪業的依止，因為他未曾發起殺生的行為。認為這樣能構成殺業的道理是不成立的。
從此開始第二部分，關於他殺構成業道。論中說：『如果有多人聚整合為軍隊，想要殺害怨敵，或者獵殺野獸等，其中如果有人殺生，那麼誰會構成殺生業道呢？』頌文說：
『軍隊等如果共同參與，都像親自作者一樣構成業。』
解釋：就像軍隊等情況中，如果一人行殺，眾人都會構成業道，如同親自殺人一樣。這是因為他們共同允許，爲了同一件事。
從此開始第五部分，闡明業道的相狀。其中分為六個方面：一、闡明殺；二、闡明盜；三、闡明淫；四、闡明妄語；五、闡明離間等；六、闡明意業道。首先闡明殺。論中說：『現在應該辨明構成業道的相狀，即達到什麼程度稱為殺生，乃至達到什麼程度稱為邪見。首先分別殺生的相狀。』頌文說：
『殺生由故意思，對他人作有情想，且不誤殺。』
解釋：需要具備五個條件，才能構成殺生業道。一、由故意思發起殺心。二、對於其他有情，頌文中的『他』，指其他有情。『他』是爲了區分『自』，自殺不是業道。『有情』是爲了區分『非情』，殺非情沒有業道。三、作他有情想，頌文中的『想』，指作他有情想。『他』是爲了區分『自想』，『有情』是爲了區分『非情想』。對他人作自身想，對有情作非情想，殺都不是業道。四、作殺的加行，即持刀前往。五、不誤殺，即只殺那個人，不隨意殺其他人。頌文中的『殺』字，一是殺的加行，二是不誤殺。問：剎那滅去的蘊，唸唸都在自我消滅，如何構成殺？答：氣息停止稱為生，依靠身心運轉。如果有令其斷絕不再延續，如同熄滅燈光一樣，這稱為殺。或者說，命根稱為生。
【English Translation】 English version: Therefore, it constitutes the sin of killing. If the one being killed dies naturally, the killer will be reborn based on other life forms, which is called 'Bie Yi' (別依) (relying on another body). This 'Bie Yi' body is not the basis of the sin, because he has never initiated the act of killing. The reasoning that this can constitute the karma of killing is not valid.
From here begins the second part, concerning the karma path constituted by killing by others. The treatise says: 'If many people gather to form an army, wanting to kill enemies, or hunt beasts, etc., if someone kills, then who will constitute the karma path of killing?' The verse says:
'If armies, etc., participate together, they all constitute karma like the one who personally commits the act.'
Explanation: Just like in the case of armies, etc., if one person kills, everyone will constitute the karma path, just like personally killing. This is because they jointly permit it, for the same cause.
From here begins the fifth part, clarifying the characteristics of the karma path. It is divided into six aspects: first, clarifying killing; second, clarifying stealing; third, clarifying sexual misconduct; fourth, clarifying false speech; fifth, clarifying divisive speech, etc.; sixth, clarifying mental karma path. First, clarifying killing. The treatise says: 'Now we should clarify the characteristics of constituting the karma path, that is, to what extent is it called killing, and to what extent is it called wrong view. First, distinguish the characteristics of killing.' The verse says:
'Killing arises from intentional thought, thinking of others as sentient beings, and not killing by mistake.'
Explanation: Five conditions are required to constitute the karma path of killing. First, the intention to kill arises from intentional thought. Second, towards other sentient beings, the 'other' in the verse refers to other sentient beings. 'Other' is to distinguish 'self', suicide is not a karma path. 'Sentient being' is to distinguish 'non-sentient being', killing non-sentient beings does not create a karma path. Third, thinking of others as sentient beings, the 'thought' in the verse refers to thinking of others as sentient beings. 'Other' is to distinguish 'self-thought', 'sentient being' is to distinguish 'non-sentient thought'. Thinking of others as oneself, thinking of sentient beings as non-sentient beings, killing is not a karma path. Fourth, performing the act of killing, that is, going there with a knife. Fifth, not killing by mistake, that is, only killing that person, not randomly killing others. The word 'killing' in the verse refers to both the act of killing and not killing by mistake. Question: The aggregates that perish in an instant, are self-annihilating moment by moment, how does it constitute killing? Answer: The cessation of breath is called life, relying on the body and mind to function. If there is something that causes it to be cut off and not continue, like extinguishing a lamp, this is called killing. Or, the life force is called life.
。斷命令不續名殺。謂以噁心。隔斷他命。乃至一念應生不生。唯此非余。殺罪所觸。此上兩釋。不續名殺。應知殺者。但殺未來。過去已滅。現在不住。不可言殺生。但遮未來體用。不相續故名為殺。又解。若據斷體。唯是未來。若論衰用。亦通現在。謂令現蘊。無有勢用引后蘊故(婆沙論中。有此兩說)。
從此第二明盜。論云。已分別殺生。當辨不與取。頌曰。
不與取他物 力竊取屬己
釋曰。前頌不誤故思及想。此三流至後門。更不重說。盜具五緣。一由先發起欲盜故思。從前流來。二於他物中。自盜非業道。三起他物想。自物想非業道。第三想緣。從前流來。四或力。或竊起盜加行。五不誤而取。令屬己身。屬己頌有。不誤前來。具此五緣。方成業道。
從此第三明淫。論云。已辨不與取。當辨欲邪行。頌曰。
欲邪行四種 行所不應行
釋曰。總有四種。行不應行。一于非境。謂行他妻。或父。或母。或父母親。乃至或王所守護境。二于非道。謂行自妻口。及余道。三于非處。謂于寺中制多迥處。四于非時。謂懷胎時。飲兒乳時。受齋戒時。設自妻妾。亦犯邪行 于苾芻尼。行非梵行。一解。從國王邊得罪。不忍許故。第二解。于自妻妾。受齋戒時。尚不應犯。
【現代漢語翻譯】 現代漢語譯本：斷絕命令使其不延續，這被稱為殺。這是指以惡毒的心，隔斷其他眾生的生命，甚至哪怕是一念之間，使其應生而不能生。只有這種行為，而不是其他，才構成殺罪所觸及的對象。以上兩種解釋，都說明了『不續名殺』的含義。應當知道，所謂的殺，只是針對未來。過去已經滅亡，現在無法停留，所以不能說殺生。殺只是遮斷了未來形體的作用，因為不讓其相續，所以稱為殺。另一種解釋是，如果從斷絕形體的角度來說，殺只是針對未來；如果從衰減作用的角度來說，也通於現在。這是指使現在的蘊，沒有力量和作用來引導後續的蘊（《婆沙論》中有這兩種說法）。 從此第二部分闡明盜。論中說：『已經分別了殺生，現在應當辨析不與取（盜取）。』頌文說： 『不與取他物，力竊取屬己。』 解釋：前面的頌文已經說明了不誤、故思和想這三個要素，它們會流至後面的行為，所以不再重複說明。盜有五個條件：一是由先發起想要盜取的想法，所以有『故思』，這是從前面流傳下來的。二是在他人的物品中，自己盜取才構成業道。三是生起『他物想』，如果認為是自己的物品，則不構成業道。第三個條件『想緣』，也是從前面流傳下來的。四是或者用暴力，或者用偷偷摸摸的方式，開始盜取的行為。五是不誤取，並且使物品歸屬於自己。『屬己』的頌文中有『不誤』這個條件，是從前面流傳下來的。具備這五個條件，才能構成業道。 從此第三部分闡明淫。論中說：『已經辨析了不與取，現在應當辨析欲邪行（不正當的性行為）。』頌文說： 『欲邪行四種，行所不應行。』 解釋：總共有四種『行不應行』。一是在非境（不適當的對象）進行性行為，例如與他人的妻子，或者父親、母親，或者父母的親屬，甚至或者國王所守護的女性發生性行為。二是在非道（不適當的部位）進行性行為，例如與自己的妻子在口部或其他部位進行性行為。三是在非處（不適當的場所）進行性行為，例如在寺廟、佛塔等清凈的地方。四是在非時（不適當的時間）進行性行為，例如在妻子懷孕時、哺乳時、受齋戒時。即使是自己的妻子或妾，在這些時候進行性行為也屬於邪行。與比丘尼發生性行為，屬於非梵行。一種解釋是，這會從國王那裡獲罪，因為國王不允許這種行為。第二種解釋是，即使是自己的妻子或妾，在受齋戒的時候，也不應該冒犯。
【English Translation】 English version: 'Severing the command, not continuing the name, is called killing.' This refers to, with an evil mind, severing the life of another being, even if it's just a single thought, causing them to be unable to be born when they should be. Only this action, and not others, constitutes the object touched by the sin of killing. The above two explanations clarify the meaning of 'not continuing the name, killing.' It should be known that so-called killing only targets the future. The past has already perished, and the present cannot stay, so one cannot say 'killing life.' Killing only obstructs the function of the future form, because it does not allow it to continue, so it is called killing. Another explanation is that, from the perspective of severing the form, killing only targets the future; from the perspective of diminishing function, it also applies to the present. This refers to causing the present skandha (蘊) to have no power or function to guide the subsequent skandha (蘊) (There are these two explanations in the Vibhasa (婆沙論)). From here, the second part elucidates stealing. The treatise says: 'Having already distinguished killing, now we should discern not-giving-taking (stealing).』 The verse says: 'Not giving taking others' things, forcefully or secretly taking possession as one's own.' Explanation: The previous verse has already explained the three elements of 'not mistaken,' 'intentional thought,' and 'thought,' which flow to subsequent actions, so they will not be repeated. Stealing has five conditions: one is that it is initiated by the thought of wanting to steal, so there is 'intentional thought,' which is passed down from the previous. Two is that stealing from others' things constitutes a karmic path. Three is generating the 'thought of others' things'; if one thinks it is one's own thing, it does not constitute a karmic path. The third condition, 'thought condition,' is also passed down from the previous. Four is either using force or stealth to begin the act of stealing. Five is not mistakenly taking and making the item belong to oneself. The verse 'belonging to oneself' has the condition 'not mistaken,' which is passed down from the previous. Possessing these five conditions constitutes a karmic path. From here, the third part elucidates sexual misconduct. The treatise says: 'Having already discerned not-giving-taking, now we should discern sexual misconduct (欲邪行).' The verse says: 'Sexual misconduct has four types, actions that should not be done.' Explanation: There are four types of 'actions that should not be done.' One is engaging in sexual activity with an inappropriate object (非境), such as with another person's wife, or one's father, mother, or relatives of one's parents, or even a woman protected by the king. Two is engaging in sexual activity in an inappropriate place (非道), such as with one's own wife in the mouth or other places. Three is engaging in sexual activity in an inappropriate location (非處), such as in a temple, stupa (制多), or other pure places. Four is engaging in sexual activity at an inappropriate time (非時), such as when one's wife is pregnant, breastfeeding, or observing precepts. Even with one's own wife or concubine, engaging in sexual activity at these times is considered sexual misconduct. Engaging in sexual activity with a Bhikkhuni (苾芻尼) is considered non-brahmacharya (非梵行). One explanation is that this will incur guilt from the king, because the king does not allow this behavior. The second explanation is that even with one's own wife or concubine, one should not violate the precepts when observing them.
況出家者。舉重況輕。但有侵陵。成邪行罪 若犯童女。于所許處得罪 未許他者。于能護人。此及所餘皆于王得。
從此第四明誑語。一明誑語。二明見聞等。且第一明誑語者。論云。已說欲邪行。當辨虛誑語。頌曰。
染異想發言 解義虛誑語
釋曰。要具四緣。成誑業道。一于所誑境界。異想發言。謂見言不見等。二所誑者。解所說義。相領會也。三起染心。四者不誤。前三頌有。不誤前來。若所誑者。未解言義。雜穢語攝。非誑業道。
從此第二。明見聞等。論云。經說諸言。略有十六。謂于不見。不聞。不覺。不知。言實見等。或於所見。所聞。所覺。所知中。言不見等。如是八種。名非聖言。若於不見。乃至不知。言不見等。或於所見。乃至所知。言實見等。如是八種。名為聖言。何等名為所見等相。頌曰。
由眼耳意識 並餘三所證 如次第名為 所見聞知覺
釋曰。若境由眼識。所證名為所見。謂色是也。若境由耳識所證。名為所聞。謂聲是也。若境由意識所證。名為所知。謂法境也。若境由鼻舌身三識所證。名為所覺。謂香味觸也。頌言餘三者。即鼻舌身三識也。色聲及法。皆通三性。唯香味觸。是無記性。謂無記性。如死無覺。故能證者。偏立覺名。
【現代漢語翻譯】 現代漢語譯本 更何況是出家之人，舉重明輕，只要有侵犯行為，就構成邪行罪。如果侵犯童女，在已經允許發生性關係的地方會構成犯罪；如果對方未允許，對於能保護她的人（例如父母或監護人），以及其餘情況，都應由國王來裁決。
從這裡開始第四部分，闡明誑語。分為兩部分：一是闡明誑語本身，二是闡明見、聞等。首先，第一部分闡明誑語。《俱舍論》中說：『已經說了欲邪行，現在應當辨析虛誑語。』頌文說：
『染異想發言，解義虛誑語。』
解釋：要具備四個條件，才能構成誑語的業道。一是對所欺騙的境界，產生不同的想法並說出來，例如明明看見卻說沒看見等。二是所欺騙的人，理解所說的話的含義，並且相信。三是生起染污心。四是沒有說錯。前三個條件頌文里有，不誤是補充說明。如果被欺騙的人沒有理解所說的話的含義，就屬於雜穢語，不構成誑語的業道。
從這裡開始第二部分，闡明見、聞等。《俱舍論》中說：『經文中說的各種言語，大致有十六種。』即對於沒有看見、沒有聽見、沒有覺察、不知道的事情，卻說確實看見等等；或者對於已經看見、已經聽見、已經覺察、已經知道的事情，卻說沒有看見等等。這八種稱為非聖言。如果對於沒有看見乃至不知道的事情，說沒有看見等等；或者對於已經看見乃至知道的事情，說確實看見等等。這八種稱為聖言。什麼叫做所見等相呢？頌文說：
『由眼耳意識，並餘三所證，如次第名為，所見聞知覺。』
解釋：如果境界由眼識所證，就稱為所見，例如顏色。如果境界由耳識所證，就稱為所聞，例如聲音。如果境界由意識所證，就稱為所知，例如法境。如果境界由鼻識、舌識、身識這三種識所證，就稱為所覺，例如香味觸。頌文說的『餘三』，就是指鼻識、舌識、身識這三種識。顏色、聲音和法，都通於三種性質（善、惡、無記），只有香味觸是無記性質。因為無記性質就像死了一樣沒有感覺，所以能證得的，特別立名為覺。
【English Translation】 English version Moreover, for those who have left home (become monks or nuns), it is even more serious. To consider a minor offense as major, as long as there is any violation, it constitutes the sin of improper conduct. If one violates a virgin, a sin is committed in the place where it is permitted. If she has not given permission to another, then the protector (such as parents or guardians), and all other cases, should be judged by the king.
From here, the fourth section clarifies false speech. It is divided into two parts: one clarifies false speech itself, and the other clarifies seeing, hearing, etc. First, the first part clarifies false speech. The Abhidharmakośa says: 'Having spoken of improper sexual conduct, now we should distinguish false speech.' The verse says:
'With defiled different thought, uttering speech, understanding the meaning, is false speech.'
Explanation: Four conditions must be met to constitute the karma of false speech. First, regarding the object being deceived, having a different thought and speaking, such as saying 'not seen' when it is seen. Second, the person being deceived understands the meaning of what is said and believes it. Third, arising with a defiled mind. Fourth, not mistaken. The first three conditions are in the verse; 'not mistaken' is a supplementary explanation. If the person being deceived does not understand the meaning of what is said, it belongs to impure speech and does not constitute the karma of false speech.
From here, the second section clarifies seeing, hearing, etc. The Abhidharmakośa says: 'The various words spoken in the sutras are roughly sixteen types.' That is, regarding things not seen, not heard, not perceived, not known, saying that they are indeed seen, etc.; or regarding things already seen, already heard, already perceived, already known, saying that they are not seen, etc. These eight are called non-holy speech. If regarding things not seen, up to not known, saying that they are not seen, etc.; or regarding things already seen, up to already known, saying that they are indeed seen, etc. These eight are called holy speech. What are the characteristics of what is seen, etc.? The verse says:
'By eye, ear, and consciousness, and the remaining three that prove, in order they are called, what is seen, heard, known, perceived.'
Explanation: If a realm is proven by eye consciousness, it is called what is seen, such as color. If a realm is proven by ear consciousness, it is called what is heard, such as sound. If a realm is proven by consciousness, it is called what is known, such as the realm of dharmas. If a realm is proven by the three consciousnesses of nose, tongue, and body, it is called what is perceived, such as smell, taste, and touch. The 'remaining three' mentioned in the verse refer to the three consciousnesses of nose, tongue, and body. Color, sound, and dharma all share three natures (wholesome, unwholesome, and neutral), only smell, taste, and touch are of neutral nature. Because the neutral nature is like being dead and without feeling, those that can prove it are specifically named 'perceived'.
依經部宗。若是五根。現量所證。色等五境。名為所見。若是從他。傳聞六境。名為所聞。若運自心。以種種理。比度所許。六境名為所覺。若意現量。證得六境。名為所知。於五境中。一一容起見聞覺知。四種言說。于第六境。除見有三(解云。第六境者。謂法境。無見有聞覺知三也。意識名現量者。從五識后。親起意識。所證五境。定中意識。親證六境。名現量意識也)。論云。先軌範師。作如是說。眼所現見。名為所見。從他傳聞。名為所聞。自運己心。諸所思構。名為所覺。自內所受。及自所證。名為所知(解云。自內所受者。謂耳鼻舌身識。所證四境。名內所受自所證者。謂現量意識。所證六境也。由上準知。色境具四言說。餘聲等五。唯三言說。除所見一。應審思之耳)。
從此第五。明離間等三語。論云。已辨虛誑語。當辨餘三語。頌曰。
染心壞他語 說名離間語 非愛粗惡語 諸染雜穢語 余說異三染 佞歌邪論等
釋曰。要具四緣。成離間語。染心壞他語者。此有四緣。一染污心。二發壞他語。若他壞不壞。皆成離間語。三所聞者。解所說義。相領解也。四者不誤。后之二緣。從前流來 非愛粗惡語者。亦具四緣。一染污心。二發非愛語。毀呰於他。三者解義。四者
【現代漢語翻譯】 現代漢語譯本： 依經部宗（Sautrāntika）：如果五根（five sense organs）以現量（direct perception）所證得的色（form）、聲（sound）、香（smell）、味（taste）、觸（texture）五境，稱為『所見』。如果是從他人處傳聞而得的六境（six objects），稱為『所聞』。如果運用自己的心，以種種道理，比量推度所認可的六境，稱為『所覺』。如果意識以現量證得六境，稱為『所知』。在五境中，每一種都可能產生見、聞、覺、知四種言說。在第六境（法境）中，除了『見』之外，有『聞』、『覺』、『知』三種。（解釋說：第六境指的是法境（dharmadhatu），沒有『見』，只有『聞』、『覺』、『知』三種。意識被稱為現量，是因為從五識之後，直接生起的意識，所證得的五境，以及禪定中的意識，直接證得的六境，被稱為現量意識。） 論中說：先前的軌範師（Acharya）是這樣說的：眼睛所直接見到的，稱為『所見』；從他人處傳聞而來的，稱為『所聞』；自己運用心意，所思考構想的，稱為『所覺』；自己內心所感受到的，以及自己所證悟的，稱為『所知』。（解釋說：自己內心所感受到的，指的是耳、鼻、舌、身識所證得的四境，稱為『內心所感受到的』；自己所證悟的，指的是現量意識所證得的六境。由此可以推知，色境具有四種言說，其餘聲等五境，只有三種言說，沒有『所見』這一種，應該仔細思考。）
從此第五部分，闡明離間語等三種語業。論中說：已經辨析了虛誑語（false speech），現在應當辨析其餘三種語業。頌文說： 『染心壞他語，說名離間語；非愛粗惡語，諸染雜穢語；余說異三染，佞歌邪論等。』 解釋說：要具備四種因緣，才能構成離間語（divisive speech）。『染心壞他語』，這裡有四種因緣：一是染污心（defiled mind）；二是發出破壞他人關係的言語，無論他人關係是否被破壞，都構成離間語；三是聽者理解所說之義，並且相互領會；四是不產生誤解。後面的兩種因緣，是從前面的因緣流出。『非愛粗惡語』（harsh speech），也具備四種因緣：一是染污心；二是發出不友善的言語，譭謗他人；三是理解言語的含義；四是...
【English Translation】 English version: According to the Sautrāntika school: If the five sense organs directly perceive the five objects of form (rupa), sound (shabda), smell (gandha), taste (rasa), and texture (sparsha), these are called 'what is seen' (dṛṣṭa). If the six objects (ṣaḍviṣaya) are learned through hearsay from others, these are called 'what is heard' (śruta). If one uses one's own mind and various reasons to infer and accept the six objects, these are called 'what is felt' (mata). If consciousness directly perceives the six objects, this is called 'what is known' (vijñāta). Among the five objects, each can give rise to four kinds of speech: seeing, hearing, feeling, and knowing. In the sixth object (the object of dharma), there are three except for 'seeing': hearing, feeling, and knowing. (Explanation: The sixth object refers to the dharmadhatu, which has no 'seeing' but only 'hearing', 'feeling', and 'knowing'. Consciousness is called direct perception because the consciousness that arises directly after the five consciousnesses, which perceives the five objects, and the consciousness in meditation, which directly perceives the six objects, are called direct perception consciousness.) The treatise says: The former Acharya said this: What is directly seen by the eyes is called 'what is seen'; what is learned through hearsay from others is called 'what is heard'; what is thought and conceived by oneself is called 'what is felt'; what is experienced within oneself and what is realized by oneself is called 'what is known'. (Explanation: What is experienced within oneself refers to the four objects perceived by the ear, nose, tongue, and body consciousnesses, which are called 'what is experienced within oneself'; what is realized by oneself refers to the six objects perceived by direct perception consciousness. From the above, it can be inferred that the object of form has four kinds of speech, while the remaining five objects of sound, etc., have only three kinds of speech, lacking 'what is seen'. This should be carefully considered.)
From this fifth section, the three verbal karmas of divisive speech, etc., are explained. The treatise says: False speech has already been analyzed; now the remaining three verbal karmas should be analyzed. The verse says: 'Speech that harms others with a defiled mind is called divisive speech; speech that is unkind and harsh, speech that is defiled and impure; other speech different from these three defilements includes flattering songs and wrong views.' Explanation: Four conditions are required to constitute divisive speech. 'Speech that harms others with a defiled mind' has four conditions: first, a defiled mind; second, uttering words that damage the relationships of others, whether or not the relationships are damaged, constitutes divisive speech; third, the listener understands the meaning of what is said and comprehends it mutually; fourth, there is no misunderstanding. The latter two conditions flow from the former conditions. 'Harsh speech' also has four conditions: first, a defiled mind; second, uttering unkind words, slandering others; third, understanding the meaning of the words; fourth, ...
不誤。名粗惡語。染心語三字。並從初句流來。應言染心非愛語說名粗惡語。解義不誤。亦從前來。諸染雜穢語者。諸染心語。名雜穢語。染所發言。皆雜穢故。諸染頌有。加語一字。故語一字。初句流來。此雜穢語。具二緣成。一染污心。二所發語。余說異三染佞歌邪論等者。有餘師說。異虛誑等。前三種語。余染心語。名雜穢語。謂佞歌等。佞謂諂佞。如苾芻邪命發諂佞語。歌謂歌詠。如諷吟相調。及倡伎者。邪論謂不正見所執言詞。等者等取染心悲嘆。及諸世俗戲論言詞。此等皆是雜穢語也。輪王出世。雖有歌詠。從出離心發非實染心。有餘師言。此時嫁娶歌詠過輕。不成業道。
從此第六。明意業道。論云。已辨虛誑等。當辨意三。頌曰。
惡欲他財貪 憎有情瞋恚 撥善惡等見 名邪見業道
釋曰。惡欲他財貪者。謂於他財起非理欲。生力竊心。如是惡欲。名貪業道。憎有情者。謂欲於他行傷害事。如是瞋恚。名瞋業道。若瞋自身。及瞋非情。過輕非業道。輪王北洲貪等。是輕皆非業道。撥善惡等見者。如契經說云。無施與。無愛樂。無祠祀。無妙行。無惡行。無妙惡行。業果異熟。無此世間。無彼世間。無父無母。無化生有情。無世間。無沙門。或婆羅門。無阿羅漢。解云。此經
【現代漢語翻譯】 現代漢語譯本： 『不誤』（Bù wù，不虛假）。『名粗惡語』（Míng cū è yǔ，被稱為粗惡語）。『染心語三字』（Rǎn xīn yǔ sān zì，染污心語三個字）。都從第一句流出。應該說染污心而非愛語，這被稱為粗惡語。『解義不誤』（Jiě yì bù wù，解釋意義沒有錯誤）。也從前面而來。『諸染雜穢語者』（Zhū rǎn zá huì yǔ zhě，各種染污雜穢的語言）。指各種染污心的語言，被稱為雜穢語。因為染污心所說的話，都是雜穢的。『諸染頌有』（Zhū rǎn sòng yǒu，各種染污的頌詞有）。加上『語』（yǔ，語言）一個字。所以『語』（yǔ，語言）一個字，是從第一句流出。這種雜穢語，具備兩個條件才能成立：一是染污的心，二是所說的話。『余說異三染佞歌邪論等者』（Yú shuō yì sān rǎn nìng gē xié lùn děng zhě，其他說法不同於三種染污，如諂媚的歌、邪惡的言論等）。有其他論師說，不同於虛誑等。前面的三種語言，以及其他染污心的語言，被稱為雜穢語。如諂媚的歌等。『佞』（nìng，諂媚）指諂媚奉承，如比丘用邪命來諂媚奉承。『歌』（gē，歌）指歌詠，如諷刺吟唱相互調笑，以及倡伎的表演。『邪論』（xié lùn，邪論）指不正見的執著言辭。『等者』（děng zhě，等等）包括染污心的悲嘆，以及各種世俗的戲論言辭。這些都是雜穢語。輪王出世時，雖然有歌詠，但那是從出離心發出的，不是真正的染污心。有其他論師說，此時嫁娶的歌詠過於輕浮，不能構成業道。
從第六個方面開始，闡明意業道。論中說：『已辨虛誑等』（Yǐ biàn xū kuáng děng，已經辨析了虛誑等），接下來應當辨析意三業。頌詞說：
『惡欲他財貪，憎有情瞋恚，撥善惡等見，名邪見業道』（È yù tā cái tān, zēng yǒu qíng chēn huì, bō shàn è děng jiàn, míng xié jiàn yè dào，貪婪地想要得到別人的財富，憎恨有情眾生，否定善惡等見解，這被稱為邪見業道）。
解釋說：『惡欲他財貪者』（È yù tā cái tān zhě，貪婪地想要得到別人的財富）。指對於別人的財富，產生不合理的慾望，生起強烈的偷竊之心。這樣的惡欲，被稱為貪業道。『憎有情者』（Zēng yǒu qíng zhě，憎恨有情眾生）。指想要對他人進行傷害的行為。這樣的嗔恚，被稱為嗔業道。如果嗔恨自身，以及嗔恨非有情之物，過失輕微，不能構成業道。輪王和北俱盧洲的貪婪等行為，都是輕微的，不能構成業道。『撥善惡等見者』（Bō shàn è děng jiàn zhě，否定善惡等見解）。如契經所說：『沒有施捨，沒有愛樂，沒有祠祀，沒有妙行，沒有惡行，沒有妙惡行，業果異熟，沒有此世間，沒有彼世間，沒有父親，沒有母親，沒有化生有情，沒有世間，沒有沙門，或婆羅門，沒有阿羅漢』（Méi yǒu shī shě, méi yǒu ài lè, méi yǒu cí sì, méi yǒu miào xíng, méi yǒu è xíng, méi yǒu miào è xíng, yè guǒ yì shú, méi yǒu cǐ shì jiān, méi yǒu bǐ shì jiān, méi yǒu fù qīn, méi yǒu mǔ qīn, méi yǒu huà shēng yǒu qíng, méi yǒu shì jiān, méi yǒu shā mén, huò pó luó mén, méi yǒu ā luó hàn）。解釋說，這部經...
【English Translation】 English version: 'Not mistaken' (Bù wù, not false). 'Called coarse and evil speech' (Míng cū è yǔ). 'The three words of defiled mind speech' (Rǎn xīn yǔ sān zì). All flow from the first sentence. It should be said that defiled mind rather than loving speech is called coarse and evil speech. 'Understanding the meaning is not mistaken' (Jiě yì bù wù). Also comes from the previous. 'Those with various defiled and impure speech' (Zhū rǎn zá huì yǔ zhě). Refers to various speeches of defiled mind, called impure speech. Because the words spoken by a defiled mind are all impure. 'Various defiled verses have' (Zhū rǎn sòng yǒu). Adding the word 'speech' (yǔ). So the word 'speech' (yǔ) flows from the first sentence. This impure speech is established with two conditions: one is a defiled mind, and the other is the spoken words. 'Others say different from the three defilements, such as flattering songs, evil arguments, etc.' (Yú shuō yì sān rǎn nìng gē xié lùn děng zhě). Other teachers say, different from falsehoods, etc. The previous three types of speech, and other speeches of defiled mind, are called impure speech. Such as flattering songs, etc. 'Flattering' (nìng) refers to flattery, such as a Bhikshu using wrong livelihood to flatter. 'Song' (gē) refers to singing, such as satirical chants and the performances of actors. 'Evil arguments' (xié lùn) refers to the clinging to words of incorrect views. 'Etc.' (děng zhě) includes the lamentations of a defiled mind, and various worldly frivolous words. These are all impure speech. When a Wheel-Turning King appears in the world, although there are songs, they are issued from a mind of renunciation, not a truly defiled mind. Other teachers say that the songs of marriage at this time are too frivolous and cannot constitute a path of karma.
Starting from the sixth aspect, clarify the mental karma path. The treatise says: 'Having distinguished falsehoods, etc.' (Yǐ biàn xū kuáng děng), next we should distinguish the three mental karmas. The verse says:
'Evil desire for others' wealth, hatred for sentient beings, denying views of good and evil, are called the karma path of wrong view' (È yù tā cái tān, zēng yǒu qíng chēn huì, bō shàn è děng jiàn, míng xié jiàn yè dào).
The explanation says: 'Evil desire for others' wealth' (È yù tā cái tān zhě). Refers to generating unreasonable desires for others' wealth, giving rise to a strong desire to steal. Such evil desire is called the karma path of greed. 'Hatred for sentient beings' (Zēng yǒu qíng zhě). Refers to the act of wanting to harm others. Such anger is called the karma path of hatred. If one hates oneself, and hates non-sentient things, the fault is minor and does not constitute a karma path. The greed of the Wheel-Turning King and the people of Uttarakuru are minor and do not constitute a karma path. 'Denying views of good and evil' (Bō shàn è děng jiàn zhě). As the sutra says: 'There is no giving, no enjoyment, no sacrifice, no good conduct, no evil conduct, no good or evil conduct, no ripening of karmic results, no this world, no other world, no father, no mother, no spontaneously born sentient beings, no world, no Shramana, or Brahmin, no Arhat' (Méi yǒu shī shě, méi yǒu ài lè, méi yǒu cí sì, méi yǒu miào xíng, méi yǒu è xíng, méi yǒu miào è xíng, yè guǒ yì shú, méi yǒu cǐ shì jiān, méi yǒu bǐ shì jiān, méi yǒu fù qīn, méi yǒu mǔ qīn, méi yǒu huà shēng yǒu qíng, méi yǒu shì jiān, méi yǒu shā mén, huò pó luó mén, méi yǒu ā luó hàn). The explanation says that this sutra...
無施者。謂無施福也。無愛樂者。無戒福也。無祠祀者。無修福也。無此世者。無現在也。無彼世者。無過未世也。婆沙論云。現在世既見。何以言無。答外道無明所盲。雖能眼見。亦撥為無。不應責無眼者。愚盲者墮坑也。或可無此世者。不謗世體。但謗因果。無此世為他世因。無此世為他世果。無父母者。謗無父母感子業也。無施等者。謗因邪見。無果等者。謗果邪見。無沙門等者。謗聖邪見。頌言撥善惡等者。是謗因邪見。等取謗果。及謗聖也。
俱舍論頌疏論本第十六 大正藏第 41 冊 No. 1823 俱舍論頌疏論本
俱舍論頌疏論本第十七
從此大文第二。釋業道名義。論云。如是已辨十業道相。依何義名業道。頌曰。
此中三唯道 七業亦道故
釋曰。此中三唯道者。此十業道中。貪等三唯道也。業之道故。立業道名。謂貪等相應思說名為業。以彼貪等轉故思轉。彼貪等行故思行。如彼貪等勢力。而思有造作故。故貪等三。與思為道。七業亦道故者。前七是業。身語業故。亦業之道。思所游故。由等起思託身語轉故。身語七思所游履。亦業之道故。前七業。業之道故。立業道名。上業身語業。下業等起思故。名業業。故業道者。具顯業道業業道義。雖不同類
【現代漢語翻譯】 現代漢語譯本 『無施者』，意思是說沒有佈施的福報。 『無愛樂者』，意思是說沒有持戒的福報。 『無祠祀者』，意思是說沒有修行的福報。 『無此世者』，意思是說沒有現在這一世。 『無彼世者』，意思是說沒有過去和未來世。 《婆沙論》中說：『現在世既然可以看見，為什麼說沒有呢？』回答說：『外道被無明所矇蔽，即使親眼看見，也否定它的存在。不應該責怪沒有眼睛的人，愚昧盲從的人會墮入深坑。』或者說，『無此世者』，不是誹謗世間的本體，而是誹謗因果關係，認為此世不是他世的因，也不是他世的果。 『無父母者』，是誹謗沒有父母產生子女的業力。 『無施等者』，是由於邪見而誹謗因。 『無果等者』，是由於邪見而誹謗果。 『無沙門等者』，是由於邪見而誹謗聖人。 頌文說『撥善惡等者』，這是誹謗因的邪見，『等』字包括了誹謗果以及誹謗聖人。
《俱舍論頌疏論本》第十六 大正藏第 41 冊 No. 1823 《俱舍論頌疏論本》
《俱舍論頌疏論本》第十七
從這篇大文的第二部分開始，解釋業道的名稱和含義。論中說：『像這樣已經辨明了十業道的相狀，依據什麼意義而稱為業道呢？』頌文說：
『此中三唯道，七業亦道故。』
解釋說：『此中三唯道者』，這十業道中，貪（Tanha，渴愛）、嗔（Dosa，嗔恚）、癡（Moha，愚癡）這三種是唯一的道。因為是業的道，所以立名為業道。所謂的貪等與相應的思（Cetanā，意志）被稱為業，因為貪等轉變，所以思也轉變；因為貪等行動，所以思也行動；如同貪等的勢力，而思有所造作。所以貪等三種，與思是道。 『七業亦道故者』，前面的七種是業，是身語業，也是業的道，是思所遊歷的地方。由於等起思（Samutthana-cetanā，生起之思）依託身語而轉變，所以身語七種是思所遊歷和踐行的，也是業的道。所以前面的七種業，因為是業的道，所以立名為業道。上面的業是身語業，下面的業是等起思，所以名為業業。所以業道，完整地顯示了業道和業業道的含義，雖然不同種類。
【English Translation】 English version 'No giver' means there is no merit from giving. 'No adorer' means there is no merit from observing precepts. 'No sacrificer' means there is no merit from cultivation. 'No this world' means there is no present world. 'No other world' means there is no past and future world. The Abhidharmamahāvibhāṣā-śāstra says: 'Since the present world can be seen, why say there is none?' The answer is: 'Outsiders are blinded by ignorance. Even if they see with their own eyes, they deny its existence. One should not blame those without eyes; the foolish and blind fall into the pit.' Or perhaps, 'No this world' does not slander the essence of the world, but slanders cause and effect, believing that this world is not the cause of the other world, nor the result of the other world. 'No parents' slanders the karma of parents producing children. 'No giving, etc.' slanders the cause due to wrong views. 'No result, etc.' slanders the result due to wrong views. 'No śrāmaṇa (沙門, ascetic), etc.' slanders the saints due to wrong views. The verse says 'Rejecting good and evil, etc.' is the wrong view that slanders the cause. 'Etc.' includes slandering the result and slandering the saints.
Abhidharmakośa-bhāṣya-ṭīkā, Volume 16 Taishō Tripiṭaka, Volume 41, No. 1823, Abhidharmakośa-bhāṣya-ṭīkā
Abhidharmakośa-bhāṣya-ṭīkā, Volume 17
From the second part of this great text, we explain the names and meanings of the paths of action (karmapatha). The treatise says: 'Having thus distinguished the characteristics of the ten paths of action, according to what meaning are they called paths of action?' The verse says:
'Among these, three are solely paths, because the seven actions are also paths.'
Explanation: 'Among these, three are solely paths' means that among these ten paths of action, greed (Tanha), hatred (Dosa), and delusion (Moha) are the only paths. Because they are the path of action, they are named paths of action. The so-called greed, etc., and the corresponding thought (Cetanā) are called action, because as greed, etc., change, so does thought change; because greed, etc., act, so does thought act; like the power of greed, etc., thought has creation. Therefore, greed, etc., are the path with thought. 'The seven actions are also paths' means that the previous seven are actions, they are actions of body and speech, and they are also the path of action, the place where thought travels. Because arising thought (Samutthana-cetanā) relies on body and speech to transform, therefore the seven of body and speech are where thought travels and practices, and they are also the path of action. Therefore, the previous seven actions, because they are the path of action, are named paths of action. The actions above are actions of body and speech, and the actions below are arising thought, so they are named action-action. Therefore, the path of action fully reveals the meaning of the path of action and the action-path of action, although they are not of the same kind.
。業道名同。而一業為餘業。一道為余道。猶如世間車牛名同。而一車牛名為余車牛故 于典籍中。如言識住。雖四識住。性類不同。識住名同而一識住名為余識住故 離殺等七。無貪等三。立業道名。類前應釋。
從此第三。義便明斷善。論云。如是所說。十惡業道。皆與善法現起相違。諸斷善根。由何業道。斷善續善。差別云何。頌曰。
唯邪見斷善 所斷欲生得 撥因果一切 漸斷二俱舍 人三洲男女 見行斷非得 續善疑有見 頓現除逆者
釋曰。唯邪見斷善者。唯有上品圓滿邪見。能斷善根。然本論中。說貪瞋癡三不善根。能斷善者。由不善根能引邪見故。邪見斷推在彼根。如火燒村火由賊起。故世間說被賊燒村。所斷欲生得者。所斷善根。唯是欲界。生得善也。謂斷善時。色無色善。先不成故。不可說斷。問何緣唯斷生得善根。答加行善根。先已退故。謂斷善根。先加行位。舍加行善。至斷善時。唯斷生得。撥因果一切者。明邪見相也。撥因邪見。無妙惡行。撥果邪見。無善惡果。一切者。一切邪見。皆能斷善。謂自界緣。若他界緣。若有漏緣。若無漏緣。如是邪見。皆能斷善。有餘師說。唯自界緣。及有漏緣。方能斷善。余不能斷。為對彼說。故言一切 漸斷者。明斷
【現代漢語翻譯】 現代漢語譯本：業道（Karma path）的名稱相同，但一個業（Karma）並非其他的業，一個道（Path）也並非其他的道，就像世間的車和牛名稱相同，但一輛車或一頭牛並非其他的車或牛一樣。在典籍中，例如說到『識住』（consciousness-abiding），雖然有四種識住，其性質和種類不同，但都名為識住，因此一個識住並非其他的識住。遠離殺生等七種惡業，以及無貪等三種善業，建立業道的名稱，其解釋應與前文類似。
從此第三部分，義理上明確地闡述了斷善。論中說：『如上所說的十惡業道，都與善法的生起相違背。哪些斷善根的行為，以及斷善和續善的差別是什麼呢？』頌文說：
『唯有邪見能斷善，所斷的是欲界生得的善。撥無因果的邪見，會逐漸斷除善根，並且捨棄加行善。人道的三洲男女，通過邪見的行為斷善，但不是斷生得善。續善依靠懷疑和正見，頓然生起，除了造作五逆罪的人。』
解釋：『唯有邪見能斷善』，只有上品圓滿的邪見才能斷除善根。然而在本論中，說貪、嗔、癡三種不善根能斷善，是因為不善根能引發邪見。邪見斷善的責任推到不善根上，就像火燒村莊，火是由盜賊引起的，所以世間人說村莊是被盜賊燒燬的。『所斷的是欲界生得的善』，所斷的善根，僅僅是欲界的生得善。因為斷善時，色界和無色界的善，尚未形成，所以不能說斷。問：為什麼僅僅斷除生得善根呢？答：因為加行善根，先前已經退失了。在斷善根之前，在加行位時，已經捨棄了加行善，到了斷善時，僅僅是斷除生得善。『撥無因果的一切』，說明邪見的相狀。撥無因的邪見，認為沒有美妙和惡劣的行為；撥無果的邪見，認為沒有善惡的果報。『一切』，指一切邪見都能斷善。無論是自界緣、他界緣、有漏緣、還是無漏緣，這樣的邪見都能斷善。有其他論師說，只有自界緣和有漏緣才能斷善，其他的不能斷善。爲了反駁他們的觀點，所以說『一切』。『漸斷』，說明斷
【English Translation】 English version: The names of Karma path are the same, but one Karma is not another Karma, and one Path is not another Path, just as the names of cars and oxen in the world are the same, but one car or one ox is not another car or ox. In the scriptures, for example, when 'consciousness-abiding' (識住) is mentioned, although there are four types of consciousness-abiding, their nature and kind are different, but they are all called consciousness-abiding, so one consciousness-abiding is not another consciousness-abiding. Abstaining from killing and the other seven evil deeds, as well as non-greed and the other three good deeds, establishes the names of the karma paths, and the explanation should be similar to the previous text.
From this third part onwards, the meaning clearly elucidates the severance of good. The treatise says: 'The ten evil karma paths mentioned above are all contrary to the arising of good dharmas. Which actions sever good roots, and what are the differences between severing good and continuing good?' The verse says:
'Only wrong views sever good, what is severed is the innate good of the desire realm. Wrong views that deny cause and effect will gradually sever good roots and abandon the good of effort. Men and women in the three continents of the human realm sever good through the actions of wrong views, but do not sever innate good. Continuing good relies on doubt and right view, arising suddenly, except for those who commit the five rebellious acts.'
Explanation: 'Only wrong views sever good,' only supreme and complete wrong views can sever good roots. However, in this treatise, it is said that the three unwholesome roots of greed, hatred, and delusion can sever good, because unwholesome roots can give rise to wrong views. The responsibility for wrong views severing good is attributed to the unwholesome roots, just as a fire burns a village, and the fire is caused by thieves, so people in the world say that the village was burned by thieves. 'What is severed is the innate good of the desire realm,' the good roots that are severed are only the innate good of the desire realm. Because when severing good, the good of the form realm and the formless realm has not yet formed, so it cannot be said to be severed. Question: Why only sever innate good roots? Answer: Because the good of effort has already been lost. Before severing good roots, in the stage of effort, the good of effort has already been abandoned, and when severing good, only innate good is severed. 'Denying all cause and effect,' explains the characteristics of wrong views. Wrong views that deny cause believe that there are no beautiful or bad actions; wrong views that deny effect believe that there are no good or bad consequences. 'All' refers to all wrong views that can sever good. Whether it is a self-realm condition, an other-realm condition, a conditioned condition, or an unconditioned condition, such wrong views can sever good. Other teachers say that only self-realm conditions and conditioned conditions can sever good, and others cannot sever good. To refute their views, it is said 'all'. 'Gradually sever,' explains the severing of
善根漸斷而非頓斷。謂九品邪見。斷九品善根。逆順相對斷。初下下品邪見。能斷上上品善根。乃至上上品邪見。能斷下下品善根。善根從上品。至下品名逆也。邪見從下至上名順也。二俱舍者。二謂善根。及律儀也。斷善根時。二俱時舍。論云。若彼律儀。是此品心。所等起果。此品心斷。舍彼律儀。以果與因。品類同故(解云。九品善心。各能發戒。戒是其果。若斷下品善。唯舍下品戒。_乃至斷上品善。唯舍上品戒也) 諸律儀果。有從加行。有從生得善心所生 若從加行善心生者。律儀先舍。后斷善根(解云。斷善根加行。舍加行善。舍加行時。加行善根。所生律儀。同一時舍。此言先舍者。據先加行位 舍也) 人三洲男女者。明能斷善根。處及人也。人趣三洲。非在惡趣。染不染慧。不堅牢故。亦非有天趣。現見善惡諸業果故。除北俱盧洲。彼無極惡阿世耶故(此云意樂)。唯男女身。志意定故。見行斷非得者。此斷字通上下。唯見行人。能斷善根。非愛行者。諸愛行者。惡阿世耶。極躁動故。諸見行者。惡阿世耶。極堅深故。由此理趣。非扇搋等能斷善根。愛行類故。又此類人。如惡趣故(言見行者。自慧見理。而行義也。愛行者。但信他語。愛樂而行也)。斷非得者。善斷應知。非得為體。謂斷善位
【現代漢語翻譯】 現代漢語譯本 善根是逐漸斷絕而不是一下子斷絕的。這裡說的是九品邪見（九種不同程度的錯誤見解）。斷絕九品善根（九種不同程度的善良根基），是逆向和順向相對而言的斷絕方式。最初以下下品邪見（最輕微的錯誤見解），能斷絕上上品善根（最深厚的善良根基），乃至上上品邪見（最嚴重的錯誤見解），能斷絕下下品善根（最薄弱的善良根基）。善根從上品到下品，稱為『逆』。邪見從下品到上品，稱為『順』。二俱舍（兩種一起捨棄）：『二』指的是善根和律儀（戒律）。斷絕善根的時候，兩者同時捨棄。《俱舍論》中說：『如果律儀是這一品善心所引發的結果，那麼當這一品善心斷絕時，就會捨棄這個律儀，因為果和因的品類是相同的。』（解釋說：九品善心各自能夠引發戒律，戒律是它們的結果。如果斷絕下品善，就只捨棄下品戒，乃至斷絕上品善，就只捨棄上品戒。）各種律儀的結果，有的從加行（事先的努力）產生，有的從生得的善心產生。如果是從加行善心所生，那麼律儀先捨棄，然後才斷絕善根。（解釋說：在斷絕善根的加行階段，捨棄加行善。捨棄加行的時候，加行善根所生的律儀，也同時捨棄。這裡說『先舍』，是根據先前的加行位來說的。）人三洲男女（人和三個大洲的男女）：說明能夠斷絕善根的處所和人。人只能在三大洲，不能在惡趣（地獄、餓鬼、畜生道），因為惡趣的染污和不染污的智慧都不堅定。也不能在天趣（天道），因為天道能夠清楚地看到善惡諸業的果報。除了北俱盧洲（四大洲之一），因為那裡沒有極端的邪惡意樂（內心傾向）。只有男女之身，志向和意志才堅定。見行斷非得（通過見解斷除而不是通過證得斷除）：這裡的『斷』字，可以用於上面和下面兩種情況。只有通過見解修行的人，才能斷絕善根，而不是通過愛慾修行的人。因為愛慾修行的人，邪惡的意樂非常躁動。而通過見解修行的人，邪惡的意樂非常堅定和深刻。由於這個道理，所以扇搋（太監）等不能斷絕善根，因為他們屬於愛慾修行之類。而且這類人，就像惡趣一樣。（見行者，是自己通過智慧見解道理，然後去修行的人。愛行者，只是相信別人的話，喜愛並按照別人的話去修行的人。）斷非得者（斷絕而不是證得），應該知道，善的斷絕是以『非得』為本體的，指的是斷絕善的地位。
【English Translation】 English version The roots of goodness are gradually severed, not abruptly. This refers to the nine grades of wrong views (Nava-prakara mithyadrsti). Severing the nine grades of good roots (Kusalamula) occurs through a relative process of reverse and direct order. Initially, the lowest of the lowest grade of wrong view can sever the highest of the highest grade of good root, and conversely, the highest of the highest grade of wrong view can sever the lowest of the lowest grade of good root. The progression of good roots from the highest grade to the lowest is termed 'reverse'. The progression of wrong views from the lowest to the highest is termed 'direct'. 'Two are relinquished together': 'Two' refers to the good roots and the precepts (Silani). When severing the good roots, both are relinquished simultaneously. The Abhidharmakosa states: 'If that precept is the result arising from the mind of this grade, then when the mind of this grade is severed, that precept is relinquished, because the category of the result is the same as that of the cause.' (Explanation: Each of the nine grades of good mind can give rise to precepts, and the precepts are their result. If the lowest grade of good is severed, only the lowest grade of precept is relinquished, and so on, until the highest grade of good is severed, and only the highest grade of precept is relinquished.) The results of various precepts arise either from effort (Prayoga) or from naturally acquired good mind. If arising from effort-based good mind, the precepts are relinquished first, and then the good roots are severed. (Explanation: In the preparatory stage of severing the good roots, the effort-based good is relinquished. When relinquishing the effort, the precepts arising from the effort-based good roots are relinquished at the same time. The statement 'relinquished first' refers to the prior stage of effort.) 'Humans, men and women of the three continents': This clarifies the location and individuals capable of severing good roots. Humans can only be in the three continents, not in the evil realms (Apaya) because the defilement and non-defilement wisdom in the evil realms are not firm. Nor can they be in the heavenly realms (Deva), because the heavenly realms can clearly see the results of good and evil deeds. Except for Uttarakuru (one of the four continents), because it lacks extreme evil intention (Asaya). Only in the bodies of men and women are the aspirations and will firm. 'Severance through view, not through attainment': The word 'severance' here can be applied to both above and below. Only those who practice through view (Drsti-marga) can sever good roots, not those who practice through desire (Raga-marga). Because those who practice through desire have extremely agitated evil intentions. While those who practice through view have extremely firm and deep evil intentions. Due to this reason, eunuchs (Pandaka) and the like cannot sever good roots, because they belong to the category of those who practice through desire. Moreover, such individuals are like the evil realms. (Those who practice through view are those who understand the principles through their own wisdom and then practice accordingly. Those who practice through desire are those who merely believe the words of others, delight in them, and practice accordingly.) 'Severance, not attainment': It should be known that the severance of good has 'non-attainment' as its essence, referring to the state of severing good.
。善得不生。非得續生。非得生位。名斷善根。故斷善根。非得為體。續善疑有見者。疑謂疑有。見者謂正見。謂因果中生疑有心。此或應有。從疑有心。或發正見。定謂有非無。爾時善根得還續起。故名續善。疑有續善。疑無斷善。為簡疑無。故言疑有。頓現除逆者者。頓謂善根。九品頓續。然後后時。漸漸現起。如頓除病。氣力漸增。現謂現世。現身續善除造逆者。經說造逆。並斷善人。彼定現身。不能續善。定從地獄。將沒將生。方能續善。受地獄果畢。名為將沒。正住中有。未生地獄。名為將生。若由過去。宿習邪見。以為因力。彼斷善根。將死時續。若由現在邪教緣力。彼斷善根。將生時續由自他力。應知亦爾(自謂自推求。他謂逢惡友也)。又愛樂壞。非加行壞。是人現世。能續善根。若二俱壞。要死方續。見壞戒不壞。亦現世續善。戒見兩俱壞。要死後續善(相儀中護。名戒不壞)。有斷善根。非墮邪見。應作四句。第一句者。布賴那等(此云滿也。起邪見名斷善。不造逆非邪定也)。第二句者。謂未生怨等(是阿阇世王。造逆墮邪定。信佛不斷善也)。第三句者。謂天授等(是提婆達多。名起邪見名斷善。造三逆墮邪定也)。第四句者。謂除前相。
從此第四。明思俱轉。論云。已乘義便。辨
【現代漢語翻譯】 現代漢語譯本：善根的獲得不是因為不生（善根），而是因為得以延續生命。獲得善根也不是因為獲得果位，而是因為斷除了惡的根源，所以斷除惡的根源，不是以獲得為本體。對於延續善根的疑惑，是指懷疑『有』（善根）的情況。『疑』是指懷疑，『有』是指存在。『見』是指正見，即在因果關係中產生懷疑之心，認為『或許有』（善根）。這種情況下，或許會從懷疑之心轉而生起正見，堅定地認為『有』而不是『無』。這時，善根就能重新延續。所以稱為延續善根的『疑有』。懷疑『無』（善根）會導致斷滅善根。爲了區分懷疑『無』的情況，所以說『疑有』。 『頓現除逆者』，『頓』是指善根在九品中頓然延續，然後在之後的時間裡，漸漸顯現出來，就像頓然祛除疾病，氣力逐漸增強一樣。『現』是指現世，即現世之身延續善根，從而消除造逆之業的人。經書上說，造逆之人和斷滅善根之人，他們一定在現世之身無法延續善根，一定要從地獄中將要沉沒或將要出生時，才能延續善根。承受地獄果報完畢，稱為『將沒』。正處於中陰身狀態，尚未出生到地獄，稱為『將生』。如果由於過去宿世的邪見作為因的力量，那麼這種斷滅善根的情況，會在將死之時延續。如果由於現在邪教的因緣力量，那麼這種斷滅善根的情況，會在將生之時延續。通過自己或他人的力量，也應該知道是這樣的（自己是指自己推求，他人是指遇到惡友）。 此外，如果是愛樂之心壞滅，而不是加行（修行）壞滅，那麼這個人現世就能延續善根。如果兩者都壞滅，就要等到死亡時才能延續。如果見解壞滅而戒律沒有壞滅，也能在現世延續善根。如果戒律和見解都壞滅，就要等到死亡后才能延續善根（在相儀中守護，稱為戒律沒有壞滅）。 有的人斷滅了善根，但沒有墮入邪見，應該作四句來分析。第一句是指布賴那等人（這裡稱為『滿』，生起邪見稱為斷滅善根，沒有造逆業，不是邪定）。第二句是指未生怨等人（即阿阇世王，造逆業墮入邪定，但信佛，沒有斷滅善根）。第三句是指天授等人（即提婆達多，生起邪見，稱為斷滅善根，造三逆業，墮入邪定）。第四句是指排除以上情況的人。 從第四句開始，闡明思與俱轉的關係。論中說，已經憑藉義理的方便，辨析了...
【English Translation】 English version: The attainment of wholesome roots is not due to non-arising (of wholesome roots), but due to the continuation of life. The attainment of wholesome roots is also not due to attaining a position, but due to cutting off the roots of evil. Therefore, cutting off the roots of evil is not based on attainment as its essence. The doubt about continuing wholesome roots refers to doubting the situation of 'having' (wholesome roots). 'Doubt' refers to suspicion, and 'having' refers to existence. 'View' refers to right view, that is, generating a mind of doubt in the causal relationship, thinking 'perhaps there is' (wholesome roots). In this case, perhaps one will turn from a mind of doubt and generate right view, firmly believing that 'there is' rather than 'there is not'. At this time, wholesome roots can be continued again. Therefore, it is called 'doubtful having' of continuing wholesome roots. Doubting 'not having' (wholesome roots) leads to the extinction of wholesome roots. In order to distinguish the situation of doubting 'not having', it is said 'doubtful having'. 'Suddenly appearing to eliminate transgressors', 'suddenly' refers to the sudden continuation of wholesome roots in the nine grades, and then gradually manifesting in later times, just like suddenly removing a disease, and strength gradually increasing. 'Appearing' refers to the present life, that is, the person who continues wholesome roots in the present life, thereby eliminating the karma of transgressions. The scriptures say that those who commit transgressions and those who extinguish wholesome roots will certainly not be able to continue wholesome roots in their present life. They must be able to continue wholesome roots when they are about to sink or about to be born from hell. The completion of enduring the retribution of hell is called 'about to sink'. Being in the intermediate state, not yet born into hell, is called 'about to be born'. If due to the power of past habitual wrong views as a cause, then this situation of extinguishing wholesome roots will continue at the time of death. If due to the causal power of present heretical teachings, then this situation of extinguishing wholesome roots will continue at the time of birth. It should also be known that it is like this through one's own or others' power (one's own refers to one's own seeking, others refers to encountering evil friends). In addition, if it is the destruction of the mind of love and joy, rather than the destruction of practice (cultivation), then this person can continue wholesome roots in the present life. If both are destroyed, one must wait until death to continue. If the view is destroyed but the precepts are not destroyed, one can also continue wholesome roots in the present life. If both precepts and views are destroyed, one must wait until after death to continue wholesome roots (guarding in the appearance and demeanor is called the precepts not being destroyed). Some people have extinguished wholesome roots, but have not fallen into wrong views, and should be analyzed with four sentences. The first sentence refers to Purna (布賴那) and others (here called 'full', generating wrong views is called extinguishing wholesome roots, not committing transgressions, not a wrong determination). The second sentence refers to Ajatasatru (未生怨) and others (that is, King Ajatasatru, committing transgressions and falling into wrong determination, but believing in the Buddha, not extinguishing wholesome roots). The third sentence refers to Devadatta (天授) and others (that is, Devadatta, generating wrong views, called extinguishing wholesome roots, committing the three rebellious acts, falling into wrong determination). The fourth sentence refers to those who exclude the above situations. Starting from the fourth sentence, it clarifies the relationship between thought and co-arising. The treatise says that it has already analyzed by means of the convenience of meaning...
斷善根。今復應明本業道義。所說善惡。二業道中。有幾並生。與思俱轉。頌曰。
業道思俱轉 不善一至八 善總開至十 別遮一八五
釋曰。業道思俱轉者。標也。思謂剎那等起思也。此明業道與能起思。同一剎那俱時而轉。不善一至八者。明不善業道。或一至八。與思俱轉。一俱轉者。有兩種一。且初一者。謂離所餘七惡色業。貪等三中。隨一現起。貪嗔邪見。必不俱生。故隨一起。與思俱轉。第二一者。謂先加行。遣使殺等。造六惡業。不染心時。於前六中。隨一究竟。善無記心。名為不染。染心究竟。成二俱轉。故言不染。謂簡染心成二俱轉也 二俱轉者。謂以嗔心。究竟殺業。若起貪位。成不與取。或復起貪。成欲邪行。或時起貪成雜穢語。此上四類。名二業道。與思俱轉 三俱轉者。謂以瞋心。于屬他生。盜離本處。斷其命根。俱時殺盜。瞋殺盜三。與思俱轉。又先加行。遣使殺等。造惡色業。貪瞋邪見。一正起時。於前殺等。隨二究竟。既貪等一。殺等隨二。故三俱轉。四俱轉者。此有三類 第一四者。謂欲壞他。說虛誑語。意業道一。語業道三。以壞他故。是離間語 說虛誑故。覆成誑語 此是染言。必兼雜穢。故語業三 第二四者。又欲壞他。說粗惡語。意業道一。語業道三。
【現代漢語翻譯】 現代漢語譯本： 斷滅善根。現在應當進一步闡明根本業道的意義。所說的善與惡兩種業道中，有幾種是同時產生，與思緒一同運轉的呢？頌文說： 『業道與思緒一同運轉，不善業一道至八道，善業總括可展開至十道，分別遮止一道、八道、五道。』 解釋：『業道與思緒一同運轉』，這是總標。嗯，指的是剎那生起的思緒。這裡說明業道與能生起思緒，在同一個剎那同時運轉。『不善業一道至八道』，說明不善業道，或者一道至八道，與思緒一同運轉。一道一同運轉的，有兩種情況。首先第一種，指的是離開其餘七種惡色業，貪等三種煩惱中，隨一種現起。貪、嗔、邪見，必定不會同時產生，所以隨一種生起，與思緒一同運轉。第二種，指的是先前通過加行，派遣他人殺害等，造作六種惡業，不染著心時，對於前六種惡業中，隨一種究竟完成。善或無記的心，稱為不染著。染著心究竟完成，成為二道一同運轉。所以說『不染著』，是爲了簡別染著心成為二道一同運轉的情況。二道一同運轉的，指的是以嗔恨心，究竟完成殺業。如果生起貪心，就成為不予而取。或者又生起貪心，成為欲邪行。或者有時生起貪心，成為雜穢語。以上四類，稱為二業道，與思緒一同運轉。三道一同運轉的，指的是以嗔恨心，對於屬於他人的生命，盜取使其離開原本的地方，斷絕其命根，同時犯下殺生和盜取，嗔恨、殺生、盜取這三種，與思緒一同運轉。又先前通過加行，派遣他人殺害等，造作惡色業，貪、嗔、邪見，其中一種正生起時，對於先前的殺害等，隨兩種究竟完成。既然貪等一種，殺害等隨兩種，所以是三道一同運轉。四道一同運轉的，這裡有三種情況。第一種四道，指的是想要破壞他人，說虛假的謊言，意業道一種，語業道三種。因為想要破壞他人，所以是離間語。說虛假的謊言，又成為誑語。這是染污的言語，必定兼有雜穢語，所以語業有三種。第二種四道，又想要破壞他人，說粗暴惡劣的語言，意業道一種，語業道三種。
【English Translation】 English version: Cutting off roots of goodness. Now, the meaning of fundamental karma paths should be further clarified. Among the good and evil karma paths mentioned, how many arise simultaneously and turn with thought? The verse says: 'Karma paths turn with thought, unwholesome one to eight, wholesome in total can expand to ten, separately preventing one, eight, five.' Explanation: 'Karma paths turn with thought,' this is a general statement. 'Thought' refers to the thought arising in a moment. This explains that karma paths and the thought that can arise, turn simultaneously in the same moment. 'Unwholesome one to eight,' explains that unwholesome karma paths, either one to eight, turn with thought. One turning with one, there are two kinds. First, the first one refers to leaving the remaining seven evil form karmas, among the three defilements of greed, etc., whichever one arises. Greed, hatred, and wrong views will certainly not arise simultaneously, so whichever one arises, it turns with thought. The second one refers to previously engaging in preparatory actions, sending others to kill, etc., creating six evil karmas of form, when the mind is not defiled, among the previous six, whichever one is ultimately completed. A good or neutral mind is called undefiled. Defiled mind ultimately completed, becomes two turning together. So it is said 'undefiled,' in order to distinguish the case where a defiled mind becomes two turning together. Two turning together refers to ultimately completing the act of killing with hatred. If greed arises, it becomes taking what is not given. Or greed arises again, becoming sexual misconduct. Or sometimes greed arises, becoming frivolous speech. The above four categories are called two karma paths, turning with thought. Three turning together refers to, with hatred, taking the life of another being, stealing and moving it from its original place, cutting off its life force, simultaneously committing killing and stealing, hatred, killing, and stealing these three, turning with thought. Also, previously engaging in preparatory actions, sending others to kill, etc., creating evil form karmas, when one of greed, hatred, or wrong views arises, among the previous killing, etc., whichever two are ultimately completed. Since one of greed, etc., and two of killing, etc., therefore three turn together. Four turning together, there are three kinds here. The first four refers to wanting to harm others, speaking false lies, one karma path of intention, three karma paths of speech. Because wanting to harm others, it is divisive speech. Speaking false lies, it becomes lying speech. This is defiled speech, necessarily including frivolous speech, so there are three karma paths of speech. The second four refers to wanting to harm others, speaking harsh and abusive language, one karma path of intention, three karma paths of speech.
以壞他故。是離間語 說粗惡故。覆成粗語 此是染言。必兼雜穢。故語業三 第三四者。若先加行。遣使殺等。造惡色業。貪等現前。於前殺等。隨三究竟。既貪等一。殺等隨三。故四俱轉。五俱轉者。謂先加行。造惡色業。貪等現前。隨四究竟。六俱轉者。貪等現前。隨五究竟。七俱轉者。貪等現前。隨六究竟。準上應知。八俱轉者。于加行位。遣于使殺等。造六惡業。自行邪行。此七業道。一時究竟。行邪欲故。必有貪心。成八俱轉 貪瞋邪見。自力現前。必不俱行。故無九十。與思俱轉(各當頭起。名為自力)善總開至十者。十善業道。通據隱顯。名為總開。隱謂處中善。顯謂律儀也。隱顯通論。有十俱轉。別據顯相。無一無八。無五俱轉。唯據律儀。不約處中。名為顯也。且約顯中二俱轉者。此有二種。且初二者。謂善五識。現在前時。無散善七。以善五識。故有無貪無瞋。無分別故。無正見一。第二二者。謂依無色。盡無生智。現在前時。無散善七。依無色故。無定戒七。盡無生故。有無貪瞋。以息求故。無正見也(無散善者。謂不受欲界。散律儀也)三俱轉者。謂與正見。相應意識。現在前時。無七色善。以是正見故。必有無貪無瞋正見三業道也。無七色者。謂不受戒。及不入定。無七善色也。四俱轉
者。謂惡無記心。現在前時 得近事近住勤策律儀。以惡無記故。無無貪等三。受近住等戒。故有四善律儀。謂身三語。一謂四支戒也。六俱轉者。謂善五識。現在前時。得上三戒。謂近事等。以善五識故。有無貪無嗔。於前四上。加無貪瞋。故成六也。七俱轉者。此有二種。且第一七者。謂善意識。無隨轉色。正見相應。現在前時。得上三戒。謂近事等。正見相應故。必有無貪無瞋正見三也。得近事等戒故。復有四支。故成七也。第二七者。或惡無記心。現在前時。得苾芻戒。成七善無表也。九俱轉者。此有三種。第一九者。謂善五識。現在前時。得苾芻戒。善五識故。有無貪無瞋得苾芻戒。有七色善。故成九也。第二九者。或依無色。盡無生智。現在前時。得苾芻戒。以盡無生智故。無正見一。有無貪無瞋二。得苾芻戒。有七色善。故成九也。第三九者。謂靜慮攝。盡無生智。現在前時。以靜慮故。有定戒七。盡無生故。有無貪無瞋。故成九也。十俱轉者。此有二種。第一十者。謂善意識。無隨轉色。正見相應。現在前時。得苾芻戒以正見故。有無貪等三。得苾芻戒。有七色善。故成十也。第二十者。謂餘一切。有隨轉色。正見相應。心正起位。以隨轉色。有定戒七。正見相應故。有正見等三。名十俱轉也。論云
【現代漢語翻譯】 現代漢語譯本： 答：指惡無記心（既非善也非惡，無法記為善或惡的心）生起時，獲得近事（Upasaka，在家男居士）、近住（Upavasatha，八關齋戒）和勤策（Sramanera，沙彌）的律儀（Vinaya，戒律）。因為是惡無記心，所以沒有無貪（alobha，不貪）、無嗔（advesa，不嗔）等三種善法。因為受持近住等戒，所以有四支善律儀，即身三語一，也就是四肢的戒律。 六俱轉：指善的五識（眼識、耳識、鼻識、舌識、身識）生起時，獲得上三種戒律，即近事等戒。因為是善的五識，所以有無貪、無嗔。在前四支的基礎上，加上無貪、無嗔，就成了六俱轉。 七俱轉：這有兩種情況。第一種七俱轉，指善的意識（manovijnana），沒有隨轉色（anuvrttirupa，伴隨意識產生的色法），與正見（samyagdrsti，正確的見解）相應時，獲得上三種戒律，即近事等戒。因為與正見相應，所以必定有無貪、無嗔、正見這三種善法。又因為獲得近事等戒，所以有四支戒律，就成了七俱轉。 第二種七俱轉，或者惡無記心生起時，獲得苾芻（bhiksu，比丘）戒，成就七種善的無表色（avijnaptirupa，無表色，無法表達的色法）。 九俱轉：這有三種情況。第一種九俱轉，指善的五識生起時，獲得苾芻戒。因為是善的五識，所以有無貪、無嗔。獲得苾芻戒，有七種色善，就成了九俱轉。 第二種九俱轉，或者依靠無色界（arupyadhatu，沒有物質的禪定境界），盡智（ksayanajnana，斷盡煩惱的智慧）和無生智（anutpadajnana，不再生起煩惱的智慧）生起時，獲得苾芻戒。因為有盡智和無生智，所以沒有正見（一種煩惱）。有無貪、無嗔兩種善法。獲得苾芻戒，有七種色善，就成了九俱轉。 第三種九俱轉，指靜慮（dhyana，禪定）所攝的盡智和無生智生起時。因為是靜慮，所以有定戒七種。因為有盡智和無生智，所以有無貪、無嗔，就成了九俱轉。 十俱轉：這有兩種情況。第一種十俱轉，指善的意識，沒有隨轉色，與正見相應時，獲得苾芻戒。因為有正見，所以有無貪等三種善法。獲得苾芻戒，有七種色善，就成了十俱轉。 第二種十俱轉，指其餘一切，有隨轉色，與正見相應的心剛生起時。因為有隨轉色，所以有定戒七種。因為與正見相應，所以有正見等三種善法，稱為十俱轉。論中說。
【English Translation】 English version: Answer: It refers to the arising of an evil indeterminate mind (a mind that is neither good nor evil, and cannot be recorded as good or evil), when one obtains the precepts of Upasaka (a lay male devotee), Upavasatha (the eight precepts), and Sramanera (a novice monk). Because it is an evil indeterminate mind, there are no three good qualities such as alobha (non-greed), advesa (non-hatred). Because one observes precepts such as Upavasatha, there are four good precepts pertaining to the body (three actions) and speech (one action), which are the precepts of the four limbs. Six concurrent: It refers to the arising of the five good consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness), when one obtains the above three types of precepts, namely the Upasaka precepts, etc. Because they are the five good consciousnesses, there are non-greed and non-hatred. Based on the previous four precepts, adding non-greed and non-hatred makes it six concurrent. Seven concurrent: There are two situations here. The first type of seven concurrent refers to the arising of good mind-consciousness (manovijnana), without accompanying form (anuvrttirupa, form that arises with consciousness), and in accordance with right view (samyagdrsti, correct understanding), when one obtains the above three types of precepts, namely the Upasaka precepts, etc. Because it is in accordance with right view, there must be the three good qualities of non-greed, non-hatred, and right view. Also, because one obtains the Upasaka precepts, etc., there are four precepts, making it seven concurrent. The second type of seven concurrent, or when an evil indeterminate mind arises, one obtains the Bhiksu (monk) precepts, accomplishing seven good non-revealing forms (avijnaptirupa, non-revealing form, form that cannot be expressed). Nine concurrent: There are three situations here. The first type of nine concurrent refers to the arising of the five good consciousnesses, when one obtains the Bhiksu precepts. Because they are the five good consciousnesses, there are non-greed and non-hatred. Obtaining the Bhiksu precepts, there are seven good forms, making it nine concurrent. The second type of nine concurrent, or when relying on the formless realm (arupyadhatu, meditative state without material form), the knowledge of exhaustion (ksayanajnana, wisdom of exhausting afflictions) and the knowledge of non-arising (anutpadajnana, wisdom of no longer arising afflictions) arise, one obtains the Bhiksu precepts. Because there is the knowledge of exhaustion and the knowledge of non-arising, there is no right view (a type of affliction). There are the two good qualities of non-greed and non-hatred. Obtaining the Bhiksu precepts, there are seven good forms, making it nine concurrent. The third type of nine concurrent refers to the arising of the knowledge of exhaustion and the knowledge of non-arising, which are included in dhyana (meditative absorption). Because it is dhyana, there are seven precepts of concentration. Because there is the knowledge of exhaustion and the knowledge of non-arising, there are non-greed and non-hatred, making it nine concurrent. Ten concurrent: There are two situations here. The first type of ten concurrent refers to the arising of good mind-consciousness, without accompanying form, and in accordance with right view, when one obtains the Bhiksu precepts. Because there is right view, there are the three good qualities of non-greed, etc. Obtaining the Bhiksu precepts, there are seven good forms, making it ten concurrent. The second type of ten concurrent refers to all the rest, when the mind with accompanying form, and in accordance with right view, just arises. Because there is accompanying form, there are seven precepts of concentration. Because it is in accordance with right view, there are the three good qualities of right view, etc., called ten concurrent. The treatise says.
。別據顯相。所遮如是。通據隱顯。則無所遮。謂離律儀。有一八五(解云。處中善。名離律儀。謂非律儀故也)。一俱轉者。謂惡無記心。現在前時。得一支遠離(受一支戒也)。五俱轉者。謂善意識。無隨轉色。正見相應。得二支等(解云。正見相應。有正見等三也。又得二支遠離。便成五也。等者。等取惡無記心中。得五支遠離也)。八俱轉者。謂此意識。現在前時。得五支等(解云。此前意識。有正見等三。更得五支。便成八也 等謂等取善五識。現在前得六支遠離也)。
從此第五。約處成善惡。論云。善惡業道。於何界趣處幾唯成就。幾亦通現行。頌曰。
不善地獄中 粗雜瞋通二 貪邪見成就 北洲成后三 雜語通現成 余欲十通二 善於一切處 后三通現成 無色無想天 前七唯成就 余處通成現 除地獄北洲
釋曰。不善地獄中粗雜瞋通二者。十不善業。于地獄中。唯粗惡語。雜穢語。瞋。此三通二。謂成就現行二種也。由相罵故。有粗惡語。由悲叫故。有雜穢語。由互相憎。故有瞋恚。貪邪見成就者。於此地獄中。此二成就。而不現行。無可愛境。貪不現行 現見業果。邪見不起。又地獄中。業盡死故。無殺業道。無攝財物。無盜業道。無攝女人。無邪
【現代漢語翻譯】 現代漢語譯本： 『別據顯相』，所遮止的就是這些。如果從隱和顯兩個方面全面來看，那就沒有什麼可以遮止的。所謂『離律儀』，是指有一種『一八五』的情況（解釋說：處於中間狀態的善，稱為『離律儀』，意思是它不是律儀）。『一俱轉者』，是指惡和無記的心念生起時，得到一支遠離（即受持一支戒）。『五俱轉者』，是指善的意識，沒有隨之而來的色法，與正見相應，得到二支等（解釋說：與正見相應，包含正見等三種情況。又得到二支遠離，就成了五支。『等』，是指等同於惡和無記心中，得到五支遠離的情況）。『八俱轉者』，是指這種意識生起時，得到五支等（解釋說：之前的意識，有正見等三種，再加上五支，就成了八支。『等』，是指等同於善的五識生起時，得到六支遠離的情況）。
從第五點開始，根據所處的地點來區分善惡。論中說：善惡業道，在哪個界、哪個趣、哪個地方，只有成就，哪些是既成就又現行的？頌文說：
『不善地獄中，粗雜瞋通二，貪邪見成就，北洲成后三，雜語通現成，余欲十通二，善於一切處，后三通現成，無色無想天，前七唯成就，余處通成現，除地獄北洲。』
解釋說：『不善地獄中粗雜瞋通二者』，是指十不善業，在地獄中，只有粗惡語、雜穢語、瞋恚這三種是既成就又現行的。因為互相謾罵，所以有粗惡語；因為悲慘的叫喊，所以有雜穢語；因為互相憎恨，所以有瞋恚。『貪邪見成就者』，是指在地獄中，貪和邪見是成就的，但不現行。因為沒有可愛的境界，所以貪不現行；因為親眼見到業報的結果，所以邪見不起。而且在地獄中，因為業報結束而死亡，所以沒有殺業道；沒有攝取財物，所以沒有盜業道；沒有攝取女人，所以沒有邪淫。
【English Translation】 English version: 'Distinguished by Manifestation': What is obstructed are these things. Considering both the hidden and the manifest comprehensively, there is nothing to obstruct. 'Separation from Restraint' refers to a situation of 'one, eight, five' (explained as: a neutral good is called 'separation from restraint,' meaning it is not a restraint). 'One Concurrent' refers to when evil and non-specified thoughts arise, one branch of separation is attained (i.e., upholding one precept). 'Five Concurrent' refers to when good consciousness, without accompanying form, is in accordance with right view, two branches, etc., are attained (explained as: in accordance with right view, there are three aspects including right view. Also, attaining two branches of separation makes five. 'Etc.' refers to being equal to the situation in evil and non-specified thoughts, where five branches of separation are attained). 'Eight Concurrent' refers to when this consciousness arises, five branches, etc., are attained (explained as: the previous consciousness has three aspects including right view, and adding five branches makes eight. 'Etc.' refers to being equal to the situation where when the good five consciousnesses arise, six branches of separation are attained).
From the fifth point onwards, good and evil are distinguished based on location. The treatise says: In which realm, which destiny, and which place are good and evil karmic paths only accomplished, and which are both accomplished and manifest? The verse says:
'In the evil hells, coarse speech, mixed speech, and anger are both; greed and wrong view are accomplished; in North Kurus, the latter three are accomplished; mixed speech is both manifest and accomplished; in other desire realms, the ten are both; good is in all places; the latter three are both manifest and accomplished; in the Formless and Non-Perception heavens, the first seven are only accomplished; in other places, they are both accomplished and manifest, except for the hells and North Kurus.'
The explanation says: 'In the evil hells, coarse speech, mixed speech, and anger are both' refers to the ten unwholesome karmas; in the hells, only coarse speech, mixed speech, and anger are both accomplished and manifest. Because of mutual cursing, there is coarse speech; because of miserable cries, there is mixed speech; because of mutual hatred, there is anger. 'Greed and wrong view are accomplished' refers to greed and wrong view being accomplished in the hells, but not manifest. Because there are no desirable objects, greed is not manifest; because the results of karma are directly seen, wrong view does not arise. Moreover, in the hells, because death comes from the exhaustion of karma, there is no killing karmic path; there is no taking of property, so there is no stealing karmic path; there is no taking of women, so there is no sexual misconduct.
淫罪。業鏡現前。不可拒諱。以無用故。無虛誑語。即由此無用。及常離故。無離間語。北洲成后三者。北俱盧洲。成就后三。貪瞋邪見。而不現行。不攝財物。為我所故。貪不現行 身心柔懦。復無惱害。瞋不現行 無惡意樂故。邪見不現行 雜語通現成者。北俱盧洲。雜穢語。通現及成。由彼有時。染心歌詠。無惡意樂故。彼無殺等六。又壽量定故。無殺也。無攝財物。故無盜也。無攝女人。故無邪淫也。身心懦故。無粗惡語。及無用故。無離間語。及虛誑語。彼處行非梵行者。謂彼男女。執手相牽。往詣樹下。樹枝垂覆。知是應行。樹不垂枝。並愧而別 余欲十通二者。余欲界中。天鬼傍生。及三洲人。十惡業道。皆通成就現行二也。然有差別。天。鬼。傍生。前七業道。唯有處中。無不律儀。人三洲中。二種俱有 善於一切處后三通現成者。此明十善業道。三界五趣。此一切處。無貪等三。皆通成就。及現行也 無色無想天前七唯成就者。謂聖人生無色界。成就過未無漏七支律儀。彼無色故。必不現行。無想天中。以無心故。亦不現行。唯成就過未靜慮律儀 然無色那含。於過去欲色界五地身中。隨依何地。或二三四五地。曾起曾滅無漏律儀。生無色時。成彼過去曾起一地。成過去一地戒。乃至曾起五地。成
【現代漢語翻譯】 現代漢語譯本 淫罪：當業鏡（karma mirror）顯現於前，無法拒絕或否認，因為沒有用處。由於沒有虛假的言語，並且經常遠離，所以沒有離間語。北俱盧洲（Uttarakuru，四大部洲之一，以享樂著稱）成就后三者：在北俱盧洲成就之後，貪婪、嗔恨和邪見不會顯現出來。因為沒有佔有財物的想法，貪婪不會顯現；因為身心柔和，沒有惱害，嗔恨不會顯現；因為沒有惡意的快樂，邪見不會顯現。 雜語通現成者：在北俱盧洲，雜穢的言語普遍存在，並且已經形成。因為他們有時會懷著染污的心唱歌。因為沒有惡意的快樂，他們沒有殺生等六種惡行。又因為壽命是固定的，所以沒有殺生。因為沒有佔有財物的想法，所以沒有偷盜。因為沒有佔有女人的想法，所以沒有邪淫。因為身心柔弱，所以沒有粗惡語；因為沒有用處，所以沒有離間語和虛誑語。 彼處行非梵行者：在北俱盧洲，男女會手牽著手走到樹下。如果樹枝垂下來覆蓋他們，他們就知道可以行事；如果樹枝沒有垂下來，他們就會感到羞愧而分開。 余欲十通二者：在其他欲界中，天、鬼、傍生以及三大洲的人，十惡業道都普遍成就，並且會顯現出來。然而，存在差別。天、鬼、傍生只有前七種業道，只有處中，沒有不律儀。三大洲的人則兩種都有。 善於一切處后三通現成者：這說明十善業道在三界五趣的一切地方，沒有貪婪等三種惡行，都普遍成就，並且會顯現出來。 無色無想天前七唯成就者：這是指聖人生於無色界，成就過去和未來無漏的七支律儀。因為他們沒有形色，所以一定不會顯現出來。在無想天中，因為沒有心識，所以也不會顯現出來。只有成就過去和未來靜慮的律儀。 然無色那含（Anagamin，不還果），於過去欲界五地身中，隨依何地，或二三四五地，曾起曾滅無漏律儀，生無色時，成彼過去曾起一地，成過去一地戒，乃至曾起五地，成。
【English Translation】 English version Sexual misconduct: When the karma mirror appears before you, it cannot be rejected or denied because it is useless. Because there are no false words, and because one is constantly separated from them, there is no divisive speech. After Uttarakuru (one of the four great continents, known for its enjoyment) is established, the latter three: After Uttarakuru is established, greed, hatred, and wrong views will not manifest. Because there is no thought of possessing wealth, greed will not manifest; because the body and mind are gentle and there is no harm, hatred will not manifest; because there is no malicious pleasure, wrong views will not manifest. Mixed speech universally manifests and is established: In Uttarakuru, mixed and impure speech is common and has been formed. This is because they sometimes sing with defiled minds. Because there is no malicious pleasure, they do not have the six evil deeds such as killing. Moreover, because the lifespan is fixed, there is no killing. Because there is no thought of possessing wealth, there is no stealing. Because there is no thought of possessing women, there is no sexual misconduct. Because the body and mind are weak, there is no coarse or harsh speech; because it is useless, there is no divisive speech or false speech. Those who engage in non-celibate conduct there: In Uttarakuru, men and women hold hands and go to the tree. If the branches of the tree droop down to cover them, they know that they can proceed; if the branches do not droop down, they will feel ashamed and separate. The remaining desires and the ten universally manifest in two ways: In the other desire realms, gods, ghosts, animals, and the people of the three continents, the ten evil paths of action are universally accomplished and will manifest. However, there are differences. Gods, ghosts, and animals only have the first seven paths of action, only in the middle, without non-restraint. The people of the three continents have both. Goodness in all places, the latter three universally manifest and are established: This explains that the ten good paths of action in all places of the three realms and five destinies, without the three evils such as greed, are universally accomplished and will manifest. In the Formless and Non-Perception Heavens, the first seven are only accomplished: This refers to sages born in the Formless Realm, who accomplish the past and future un-leaked seven-branch precepts. Because they have no form, they will certainly not manifest. In the Non-Perception Heaven, because there is no mind, they will also not manifest. Only the past and future meditative precepts are accomplished. However, the Anagamin (Non-Returner) in the Formless Realm, in the past five-level bodies of the Desire Realm, depending on which level he relied on, or two, three, four, or five levels, once arose and ceased un-leaked precepts. When born in the Formless Realm, he accomplishes the one level that once arose in the past, accomplishing the past one-level precept, and even if he once arose in five levels, he accomplishes.
過去五地戒也 若未來世。依五地身。無漏律儀。皆定成就(五地欲界。四靜慮也) 余處通成現除地獄北洲者。余欲色界。人天四趣。除地獄北洲。名為余處。身語七支。各皆通現行及成就也。然有差別。謂鬼傍生。有處中善。若於色界。唯有律儀。三洲欲天。皆具處中。律儀二種。
從此第六。明業道三果。論云。不善善業道。所得果云何。頌曰。
皆能招異熟 等流增上果 此令他受苦 斷命壞威故
釋曰。初兩句總明三界。下兩句別釋所以也。十惡業道皆招異熟等流增上三果者。從此命終生捺落迦。是異熟果。來生人中。受等流果。謂殺生者。壽量短促。不與取者。資財乏匱。欲邪行者。妻不貞良。虛誑語故。多遭誹謗。離間語者。親友乖穆。粗惡語者。常聞惡聲。雜穢語故。言不威肅。貪者貪盛。瞋者瞋增。邪見者增癡。增上果者。所有資具由殺生故。光澤鮮少。不與取故。多遭霜雹。欲邪行故。多諸塵埃。虛誑語故。多諸臭穢。離間語故。所居險曲。粗惡語故。田多荊棘磽確堿鹵。雜穢語故。時候變改。貪故果少。瞋故果辣。邪見故果少。或無也。問何緣此十。各招三果。答此令他受苦。斷命壞威。故且初殺生。令他受苦。受異熟果。斷他命故。受等流果。令他失威。受增上果。
【現代漢語翻譯】 現代漢語譯本 過去在五地受戒也是如此。如果未來世，依據五地的身份，無漏的律儀，都會確定成就（五地指欲界和四靜慮）。其餘地方普遍成就，除了地獄和北俱盧洲的人。其餘的欲界，人天四趣，除了地獄和北俱盧洲，稱為其餘地方。身語七支，各自普遍顯現行為和成就。然而有差別，比如鬼和傍生，有處中善。如果在**，只有律儀。三洲的欲天，都具有處中和律儀兩種。
從此第六部分，闡明業道的三種果報。《論》中說：『不善和善的業道，所得到的果報是什麼？』頌詞說：
『皆能招異熟，等流增上果，此令他受苦，斷命壞威故。』
解釋：前兩句總括地說明三界，后兩句分別解釋原因。十惡業道都能招感異熟果、等流果和增上果。因此命終後生于捺落迦（地獄），是異熟果。來生到人間，感受等流果。比如殺生的人，壽命短促；偷盜的人，資財匱乏；邪淫的人，妻子不貞良；說謊的人，常常遭受誹謗；離間語的人，親友不和睦；粗惡語的人，常常聽到惡聲；雜穢語的人，言語沒有威嚴；貪婪的人，貪慾熾盛；嗔恨的人，嗔恨心增長；邪見的人，愚癡增長。增上果是，所有的資具因為殺生的緣故，光澤鮮少；因為偷盜的緣故，常常遭受霜雹；因為邪淫的緣故，多有塵埃；因為說謊的緣故，多有臭穢；因為離間語的緣故，所居住的地方險峻彎曲；因為粗惡語的緣故，田地多荊棘，貧瘠堿鹵；因為雜穢語的緣故，氣候變化異常；因為貪婪的緣故，果實稀少；因為嗔恨的緣故，果實辛辣；因為邪見的緣故，果實稀少或者沒有。問：為什麼這十種業，各自招感三種果報？答：因為這些行為使他人受苦，斷他人性命，破壞他人威嚴。暫且說殺生，使他人受苦，所以感受異熟果；斷他人性命，所以感受等流果；使他人失去威嚴，所以感受增上果。
【English Translation】 English version The past five grounds of precepts are also like this. If in the future, based on the five grounds, the un-leaked precepts will definitely be accomplished (the five grounds refer to the desire realm and the four dhyanas). Other places universally accomplish this, except for those in hell and Uttarakuru (North Kurukshetra). The remaining desire realm, the four destinies of humans and gods, excluding hell and Uttarakuru, are called other places. The seven branches of body and speech each universally manifest actions and accomplishments. However, there are differences. For example, ghosts and animals have neutral goodness in some places. If in **, there are only precepts. The desire realm gods of the three continents all possess both neutral and preceptual qualities.
From this sixth part, the three fruits of karmic paths are explained. The Shastra says: 'What are the fruits obtained from unwholesome and wholesome karmic paths?' The verse says:
'All can bring about Vipaka (result of maturation), Nisyanda (result in accordance with the cause), Adhipati-phala (dominating result), because these cause others to suffer, cut off life, and destroy dignity.'
Explanation: The first two lines generally explain the three realms, and the last two lines separately explain the reasons. The ten unwholesome karmic paths can all bring about the three fruits of Vipaka, Nisyanda, and Adhipati-phala. Therefore, dying and being born in Naraka (hell) is the Vipaka fruit. Being reborn in the human realm experiences the Nisyanda fruit. For example, those who kill have short lifespans; those who steal lack wealth; those who engage in sexual misconduct have unchaste spouses; those who lie often suffer slander; those who speak divisive words have disharmonious friends; those who speak harsh words often hear evil sounds; those who speak frivolous words have undignified speech; those who are greedy have increasing greed; those who are angry have increasing anger; those who have wrong views have increasing ignorance. The Adhipati-phala is that all resources, due to killing, have little luster; due to stealing, often suffer frost and hail; due to sexual misconduct, there is much dust; due to lying, there is much stench; due to divisive speech, the dwelling place is dangerous and crooked; due to harsh speech, the fields have many thorns, are barren and alkaline; due to frivolous speech, the climate changes abnormally; due to greed, the fruits are few; due to anger, the fruits are spicy; due to wrong views, the fruits are few or none. Question: Why do these ten karmas each bring about three fruits? Answer: Because these actions cause others to suffer, cut off their lives, and destroy their dignity. Let's first talk about killing, which causes others to suffer, so it experiences the Vipaka fruit; cutting off their lives, so it experiences the Nisyanda fruit; causing others to lose dignity, so it experiences the Adhipati-phala.
余惡業道。如理應思。由此準知。善業三果。離殺生等。生於天中。受異熟果。來生人中。受等流果。謂離殺者。得壽命長。余上相違。如理應說。
從此大文第十一。別明邪命。論云。又契經說。八邪支中。分色業為三。謂邪語業命。離邪語業。邪命是何。雖離彼無。而別說者。頌曰。
貪生身語業 邪命難除故 執命資貪生 違經故非理
釋曰。瞋癡生語業名邪語。瞋癡生身業名邪業。從貪所生。身語二業。以難除故。別立邪命。謂貪能奪諸有情心。彼所起業。難可救護。為于正命令殷重修故。佛離前別說為一。如有頌曰。俗邪見難除(俗人)。由恒執異見。道邪命難護(道出家人)。由資具屬他 執命資貪生者。有餘師執。緣命資具。貪生身語。名為邪命。非一切貪皆名邪命。戲樂歌詠雖從貪生。不資命故非邪命也 違經故非理者。破余師說。此釋違經。戒蘊經中。觀象斗等。世尊亦立在邪命中。邪受外境。虛容延命。故據此經文。但是貪生皆名邪命也。
從此大文第三。雜明諸業。就中分十。一明業得果。二明本論業。三明引滿因。四明三重障。五明三時障。六明菩薩相。七明施戒修。八明順三分業。九明書等體。十明諸法異名。就第一明業得果中分六。一總明諸業果。二三性
【現代漢語翻譯】 現代漢語譯本： 我所造作的惡業之道，應當如理作意思維。由此可以推知，善業的三種果報。遠離殺生等惡行，便能生於天界，感受異熟果。來生於人間，感受等流果。例如，遠離殺生的人，能夠得到長壽的果報，與此相反的情況，也應當如理說明。
從這篇大論的第十一部分開始，特別闡明邪命（不正當的謀生方式）。論中說：『又有契經中說，八邪支（八正道的反面）中，將身業分為三種，即邪語、邪業、邪命。既然已經有了離邪語業，那麼邪命是什麼呢？』雖然沒有前兩者就沒有邪命，但還是單獨說明，頌文說：
『貪著生存的身語業，邪命難以去除的緣故。 執著維持生命的資具而貪著生存，違背經義所以不合理。』
解釋說：由嗔恚、愚癡產生的語業，稱為邪語。由嗔恚、愚癡產生的身業，稱為邪業。而從貪慾所產生的身語二業，因為難以去除，所以單獨設立為邪命。貪慾能夠奪取一切有情的心，由貪慾所產生的業，難以救護。爲了使人對正命（正當的謀生方式）殷重修習，所以佛陀將邪命從前面分離出來，單獨說明。正如頌文所說：『世俗的邪見難以去除（對於世俗之人），因為他們總是執著于錯誤的見解。出家修道者的邪命難以防護（對於出家修道之人），因為他們的資具屬於他人。』執著維持生命的資具而貪著生存，有些論師認為，緣于維持生命的資具，貪著生存的身語業，才稱為邪命。並非一切貪慾都稱為邪命，戲樂歌詠雖然從貪慾產生，但不屬於維持生命的資具，所以不是邪命。違背經義所以不合理，這是爲了破斥其他論師的說法。這種解釋違背了經義。《戒蘊經》中，觀看相撲、鬥雞等活動，世尊也將其列為邪命之中，因為這是爲了虛假地娛樂，茍延殘喘。所以根據這部經文，只要是貪著生存，都稱為邪命。
從這篇大論的第三部分開始，雜亂地闡明各種業。其中分為十個方面：一、闡明業的果報；二、闡明本論中的業；三、闡明引業和滿業的因；四、闡明三重障礙；五、闡明三時障礙；六、闡明菩薩的相；七、闡明佈施、持戒、修行；八、闡明順三分業；九、闡明書寫等的本體；十、闡明諸法的不同名稱。在第一部分，闡明業的果報中，又分為六個方面：一、總的闡明各種業的果報；二、闡明三性
【English Translation】 English version: I should mindfully contemplate the paths of my evil deeds. From this, one can infer the three consequences of virtuous actions. Abstaining from killing and other evil deeds leads to rebirth in the heavens, experiencing the Vipaka-phala (異熟果, fruition result). Rebirth among humans results in the Nisyanda-phala (等流果, result similar to the cause). For example, those who abstain from killing attain longevity, while the opposite is true for those who do kill, as should be explained accordingly.
From the eleventh section of this great treatise, the topic of Ajivika (邪命, wrong livelihood) is specifically elucidated. The treatise states: 'Furthermore, the Sutras say that among the eight wrong paths (eight aspects contrary to the Eightfold Path), bodily actions are divided into three: wrong speech, wrong action, and wrong livelihood. Since there is already abstaining from wrong speech and action, what then is wrong livelihood?' Although the latter cannot exist without the former, it is explained separately, as the verse says:
'The bodily and verbal actions born of craving for life, Wrong livelihood is difficult to remove. Clinging to the means of life and craving for existence, It is unreasonable because it contradicts the scriptures.'
The explanation is as follows: Verbal actions born of anger and delusion are called wrong speech. Bodily actions born of anger and delusion are called wrong action. However, the bodily and verbal actions arising from greed are separately established as wrong livelihood because they are difficult to remove. Greed can seize the minds of all sentient beings, and the actions arising from it are difficult to protect. In order to encourage diligent practice of right livelihood (正命, right livelihood), the Buddha separated it from the previous ones and explained it separately. As the verse says: 'Worldly wrong views are difficult to remove (for worldly people) because they always cling to wrong views. The wrong livelihood of renunciants is difficult to guard (for renunciants) because their resources belong to others.' Some teachers hold that clinging to the means of life and craving for existence, the bodily and verbal actions that arise from craving for the means of life are called wrong livelihood. Not all greed is called wrong livelihood; entertainment and singing, although arising from greed, are not means of sustaining life, so they are not wrong livelihood. 'It is unreasonable because it contradicts the scriptures' is to refute the views of other teachers. This explanation contradicts the scriptures. In the Vinaya Sutra (戒蘊經), the World Honored One also included watching wrestling matches, cockfights, and other activities as wrong livelihood because they are for false entertainment and prolonging life. Therefore, according to this scripture, anything that craves for existence is called wrong livelihood.
From the third section of this great treatise, various karmas are explained in a miscellaneous manner. It is divided into ten aspects: 1. Explaining the results of karma; 2. Explaining the karma in this treatise; 3. Explaining the causes of projecting karma (引業) and completing karma (滿業); 4. Explaining the three-fold obstacles; 5. Explaining the three-time obstacles; 6. Explaining the characteristics of Bodhisattvas; 7. Explaining giving, morality, and cultivation; 8. Explaining karma that accords with the three divisions; 9. Explaining the essence of writing, etc.; 10. Explaining the different names of all dharmas. In the first part, explaining the results of karma, it is further divided into six aspects: 1. Generally explaining the results of various karmas; 2. Explaining the three natures.
相對果。三三世相對果。四諸地相對果。五明三學相對果。六三斷相對果。且初總明諸業果者。論云。如前所言果有五種。此中何業有幾果耶。頌曰。
斷道有漏業 具足有五果 無漏業有四 謂唯除異熟 余有漏善惡 亦四除離系 余無漏無記 三除前所除
釋曰。斷道者。諸無間道。以無間道能證無為斷。及能斷惑。得斷道名。此道有二種者。通有漏無漏也。有漏業具足有五果者。於前斷道。若有漏業。具足五果。既是有漏。能招自地可愛異熟 等流果者。謂自地中。后若等若勝。諸相似法。離系果者。斷惑所證擇滅無為 士用果者。謂道所牽俱有士用。謂道所牽。次解脫道無間士用。謂道所修。未來功德。隔越士用。謂道所證。諸無為斷。不生士用 增上果者。謂離自性。余有為法。唯除前生。無漏業有四謂唯除異熟者。於前所斷道。若無漏業。具足四果。無漏不招果故。唯除異熟。余有漏善惡亦四除離系者。異前斷道。故說為余。所餘有漏。若善若惡。亦有四果。非斷道故。除離系果。余無漏無記三除前所除者。除前斷道。所餘無漏。及無記法。唯有三果。除前所除異熟離系 以無漏及無記。不招果故。除異熟果 非斷道故。除離系果。
從此第二。三性相對果。論云。已總
【現代漢語翻譯】 現代漢語譯本：相對果。一、三世相對果。二、三性相對果。三、諸地相對果。四、明三學相對果。五、三斷相對果。首先總的說明諸業果：論中說，『如前所言，果有五種。此中何業有幾果耶？』頌曰： 『斷道有漏業，具足有五果；無漏業有四，謂唯除異熟；余有漏善惡，亦四除離系；余無漏無記，三除前所除。』 解釋：斷道，指諸無間道（Anantarya-marga，直接證悟的道路）。以無間道能證無為斷，及能斷惑，得斷道之名。此道有兩種，通有漏（Sasrava，有煩惱的）和無漏（Anasrava，無煩惱的）。有漏業具足有五果，於前斷道，若有漏業，具足五果。既是有漏，能招自地可愛異熟（Vipaka，成熟果報）。等流果（Nisyanda-phala，同類相續的果報）是指自地中，后若等若勝，諸相似法。離系果（Visamyoga-phala，解脫繫縛的果報）是指斷惑所證擇滅無為（Pratisamkhya-nirodha，通過智慧抉擇而達到的滅盡）。士用果（Purusakara-phala，由作用力產生的果報）是指道所牽俱有士用，謂道所牽，次解脫道無間士用，謂道所修，未來功德，隔越士用，謂道所證，諸無為斷，不生士用。增上果（Adhipati-phala，增上緣的果報）是指離自性，余有為法。唯除前生。無漏業有四，謂唯除異熟，於前所斷道，若無漏業，具足四果。無漏不招果故，唯除異熟。余有漏善惡亦四除離系，異前斷道，故說為余。所餘有漏，若善若惡，亦有四果，非斷道故，除離系果。余無漏無記三除前所除，除前斷道，所餘無漏，及無記法，唯有三果，除前所除異熟離系。以無漏及無記，不招果故，除異熟果。非斷道故，除離系果。 從此第二，三性相對果。論中說，已總
【English Translation】 English version: Relative Results. 1. Relative results of the three times. 2. Relative results of the three natures. 3. Relative results of the various grounds (Bhumi). 4. Explaining the relative results of the three learnings (Trisiksa). 5. Relative results of the three severances. First, a general explanation of the results of various karmas: The treatise says, 'As previously stated, there are five types of results. Among these, which karma has how many results?' The verse says: 'The defiled karma of the path of severance has five results; undefiled karma has four, namely, excluding the Vipaka (異熟, maturation result); other defiled good and evil also have four, excluding the Visamyoga (離系, separation result); other undefiled and neutral have three, excluding what was previously excluded.' Explanation: 'Path of severance' refers to the Anantarya-marga (無間道, path of immediate result). Because the Anantarya-marga can realize the unconditioned severance and sever afflictions, it is called the 'path of severance.' This path has two types, encompassing both defiled (Sasrava, 有漏) and undefiled (Anasrava, 無漏). 'Defiled karma has five results' means that the defiled karma of the aforementioned path of severance has five results. Being defiled, it can bring about a desirable Vipaka (異熟, maturation result) in its own realm. The Nisyanda-phala (等流果, outflow result) refers to similar phenomena in its own realm that are equal or superior. The Visamyoga-phala (離系果, separation result) refers to the unconditioned Pratisamkhya-nirodha (擇滅, cessation through wisdom) realized by severing afflictions. The Purusakara-phala (士用果, effort result) refers to the co-existent effort drawn by the path, namely, the immediate effort of the subsequent path of liberation drawn by the path, the future merits cultivated by the path, and the intervening effort, namely, the unconditioned severances realized by the path, which do not produce effort. The Adhipati-phala (增上果, dominant result) refers to other conditioned dharmas apart from its own nature, excluding the previous life. 'Undefiled karma has four, namely, excluding the Vipaka' means that the undefiled karma of the aforementioned path of severance has four results. Because undefiled karma does not bring about results, it excludes the Vipaka. 'Other defiled good and evil also have four, excluding the Visamyoga' differs from the aforementioned path of severance, hence the term 'other.' The remaining defiled, whether good or evil, also has four results, excluding the Visamyoga because it is not the path of severance. 'Other undefiled and neutral have three, excluding what was previously excluded' excludes the aforementioned path of severance. The remaining undefiled and neutral dharmas have only three results, excluding the previously excluded Vipaka and Visamyoga. Because undefiled and neutral do not bring about results, they exclude the Vipaka. Because it is not the path of severance, it excludes the Visamyoga. From this point onwards, the second section discusses the relative results of the three natures. The treatise says, 'Having generally'
分別諸業有果。次辨異門。有業果相。于中先辨善等三業果。頌曰。
善等於善等 初有四二三 中有二三四 后二三三果
釋曰。善等於善等者。上善等是業也。下善等是法也。等取不善及無記也。將善等業。望善等法。以明果數。善等三業。色行二蘊。少分為體。善等三法。五蘊為體。初有四二三者。初謂善業。以善法為四果。除異熟果。善業以不善法為二果。謂士用。增上。因善引生。是士用果。善法不障。是增上果。善業以無記法。為三果。除等流及離系。性不同故。除等流果。非擇滅故。除離系果。中有二三四者。中謂不善。在善無記中間。故名中也。不善業。以善法為二果。以不善法為三果。以無記法為四果。言二果者。謂士用增上。言三果者。除異熟及離系。言四果者。唯除離系。問無記與不善。如何為等流。答謂遍行不善。及見苦所斷余不善業。為同類因。以身邊見有覆無記。為等流果后二三三果者。后謂無記。善惡后故 此無記業。以善法為二果。以不善法。為三果。以無記法。亦為三果 以善法為二果者。謂士用增上。以不善法為三果者。除異熟及離系。問云。何不善與無記。為等流。答身邊無記。為同類因。以諸不善。為等流果。以無記法。為三果者。除異熟及離系。
【現代漢語翻譯】 現代漢語譯本 分別諸業各有其果報。接下來辨析不同之處。各種業有其果報的相狀。其中首先辨析善業、不善業和無記業的果報。頌文說：
『善等於善等，初有四二三，中有二三四，后二三三果。』
解釋：『善等於善等』，上文的『善等』指的是業，下文的『善等』指的是法（dharma）。『等』字包括了不善和無記。將善等業，對應善等法，來說明果報的數量。善、不善、無記這三種業，以色蘊（rupa-skandha）、行蘊（samskara-skandha）中的少部分為體。善、不善、無記這三種法，以五蘊（panca-skandha）為體。『初有四二三』，『初』指的是善業。善業以善法為四種果報，除去異熟果（vipaka-phala）。善業以不善法為二種果報，即士用果（purusakara-phala）和增上果（adhipati-phala）。因為善能引發，所以是士用果；善法不障礙，所以是增上果。善業以無記法為三種果報，除去等流果（nisyanda-phala）和離系果（visamyoga-phala）。因為性質不同，所以除去等流果；因為不是擇滅（pratisamkhya-nirodha），所以除去離系果。
『中有二三四』，『中』指的是不善業，因為它在善和無記之間，所以稱為『中』。不善業以善法為二種果報，以不善法為三種果報，以無記法為四種果報。『二果』指的是士用果和增上果。『三果』除去異熟果和離系果。『四果』只除去離系果。問：無記業和不善業，如何成為等流果？答：指的是遍行不善（sarvatraga-akusala），以及見苦所斷的其餘不善業，作為同類因（sabhaga-hetu），以身邊見（satkayadristi）等有覆無記（sasrava-avyakrta）作為等流果。
『后二三三果』，『后』指的是無記業，因為它在善和不善之後。這種無記業，以善法為二種果報，以不善法為三種果報，以無記法也為三種果報。以善法為二種果報，指的是士用果和增上果。以不善法為三種果報，除去異熟果和離系果。問：為什麼不善業和無記業會成為等流果？答：身邊見等無記業，作為同類因，以各種不善業作為等流果。以無記法為三種果報，除去異熟果和離系果。
【English Translation】 English version Distinctly, each karma has its own result. Next, we discern the differences. Various karmas have the characteristics of their results. Among these, we first discern the results of good, bad, and neutral karmas. The verse says:
'Good equals good, etc., initially having four, two, three; in the middle, two, three, four; afterwards, two, three, three results.'
Explanation: 'Good equals good, etc.,' the 'good, etc.' mentioned above refers to karma (karma), while the 'good, etc.' mentioned below refers to dharma. 'Etc.' includes bad and neutral. By relating good, etc., karmas to good, etc., dharmas, we clarify the number of results. Good, bad, and neutral karmas have a small portion of the form aggregate (rupa-skandha) and the volition aggregate (samskara-skandha) as their substance. Good, bad, and neutral dharmas have the five aggregates (panca-skandha) as their substance. 'Initially having four, two, three,' 'initially' refers to good karma. Good karma has four kinds of results with good dharma, excluding the resultant fruit (vipaka-phala). Good karma has two kinds of results with bad dharma, namely the effort-made result (purusakara-phala) and the dominant result (adhipati-phala). Because good can initiate, it is the effort-made result; because good dharma does not obstruct, it is the dominant result. Good karma has three kinds of results with neutral dharma, excluding the outflowing result (nisyanda-phala) and the separation result (visamyoga-phala). Because their natures are different, the outflowing result is excluded; because it is not selective cessation (pratisamkhya-nirodha), the separation result is excluded.
'In the middle, two, three, four,' 'in the middle' refers to bad karma, because it is between good and neutral, it is called 'middle.' Bad karma has two kinds of results with good dharma, three kinds of results with bad dharma, and four kinds of results with neutral dharma. 'Two results' refers to the effort-made result and the dominant result. 'Three results' excludes the resultant fruit and the separation result. 'Four results' only excludes the separation result. Question: How do neutral karma and bad karma become outflowing results? Answer: It refers to pervasive bad (sarvatraga-akusala) and the remaining bad karmas severed by seeing suffering, which serve as the same-kind cause (sabhaga-hetu), with views of the body (satkayadristi), etc., as tainted neutral (sasrava-avyakrta) serving as the outflowing result.
'Afterwards, two, three, three results,' 'afterwards' refers to neutral karma, because it is after good and bad. This neutral karma has two kinds of results with good dharma, three kinds of results with bad dharma, and also three kinds of results with neutral dharma. Having two kinds of results with good dharma refers to the effort-made result and the dominant result. Having three kinds of results with bad dharma excludes the resultant fruit and the separation result. Question: Why would bad karma and neutral karma become outflowing results? Answer: Neutral karma such as views of the body, etc., serves as the same-kind cause, with various bad karmas serving as the outflowing result. Having three kinds of results with neutral dharma excludes the resultant fruit and the separation result.
從此第三。明三世果。論云。已辨三性。當辨三世頌曰。
過於三各四 現於未亦爾 現於現二果 未于未果三
釋曰。此以三世業。對三世法。為果差別。此三世業。色行二蘊。少分為體。若三世法。五蘊為體。過於三各四者。謂過去業。以三世法。各為四果。唯除離系。現於未亦爾者。現在世業。以未來法。亦唯四果。同前過去數。故言亦爾也。現於現二果者。謂現在世業。以現在法。為二果。謂增上果。及士用果。未于未果三者。謂未來業。以未來法。唯有三果。除等流及離系。不說后業有前果者。前法定非后業果故。
從此第四。明諸地果。論云。已辨三世。當辨諸地。頌曰。
同地有四果 異地二或三
釋曰。此約諸地業。望諸地法。為果差別。應知諸地業。唯色行二蘊少分。諸地法通五蘊也。同地有四果者。於九地中。隨何地業。以同地法。為四果。除離系異地二或三者。若是有漏業。以異地法為二果。謂士用增上。若無漏業。以異地法為三果。於前二果。更加等流。不墮界故。有等流果。
從此第五。明學等三果。論云。已辨諸地。當辨學等。頌曰。
學於三各三 無學一三二 非學非無學 有二三五果
釋曰。此約學等三業。以學等三
【現代漢語翻譯】 現代漢語譯本： 從此第三部分，闡明三世的果報。《論》中說：『已經辨析了三種自性，現在應當辨析三世。』頌文說： 『過去對於三世，各有四種果報，現在對於未來也是這樣。現在對於現在，有兩種果報，未來對於未來，有三種果報。』 解釋：這是用三世的業，對應三世的法，來區分果報的差別。這三世的業，以色蘊和行蘊的小部分為體。如果說三世的法，則以五蘊為體。『過去對於三世，各有四種果報』，是指過去的業，以三世的法，各自作為四種果報，唯獨除去離系果。『現在對於未來也是這樣』，是指現在世的業，以未來的法，也只有四種果報，與前面的過去相同，所以說『也是這樣』。『現在對於現在，有兩種果報』，是指現在世的業，以現在的法，作為兩種果報，即增上果和士用果。『未來對於未來，有三種果報』，是指未來世的業，以未來的法，只有三種果報，除去等流果和離系果。不說后業有前果，是因為前法已經確定不是后業的果報。 從此第四部分，闡明諸地的果報。《論》中說：『已經辨析了三世，現在應當辨析諸地。』頌文說： 『同地有四種果報，異地有兩種或三種。』 解釋：這是就諸地的業，對應諸地的法，來區分果報的差別。應當知道諸地的業，只有色蘊和行蘊的小部分，諸地的法則通於五蘊。『同地有四種果報』，在九地中，無論哪一地的業，以同一地的法，作為四種果報，除去離系果。『異地有兩種或三種』，如果是有漏業，以異地的法作為兩種果報，即士用果和增上果。如果是無漏業，以異地的法作為三種果報，在前兩種果報的基礎上，加上等流果，因為不墮入界限的緣故，所以有等流果。 從此第五部分，闡明有學等三種果報。《論》中說：『已經辨析了諸地，現在應當辨析有學等。』頌文說： 『有學對於三者，各有三種果報，無學有一、三、二種果報，非有學非無學，有二、三、五種果報。』 解釋：這是就學等三種業，以學等三種
【English Translation】 English version: From this third section, it elucidates the fruits of the three times (past, present, and future). The Treatise says: 'Having distinguished the three natures, we should now distinguish the three times.' The verse says: 'Past in relation to the three times, each has four fruits; the present in relation to the future is also like this. The present in relation to the present has two fruits; the future in relation to the future has three fruits.' Explanation: This uses the karma of the three times to differentiate the fruits in relation to the dharmas of the three times. The karma of these three times takes a small part of the rupa (form) and samskara (formation) aggregates as its substance. If we speak of the dharmas of the three times, they take the five aggregates as their substance. 'Past in relation to the three times, each has four fruits' means that past karma takes the dharmas of the three times each as four fruits, except for the visamyoga-phala (fruit of separation). 'The present in relation to the future is also like this' means that present karma also has only four fruits with future dharmas, the same as the past, hence the saying 'also like this'. 'The present in relation to the present has two fruits' means that present karma takes present dharmas as two fruits, namely the adhipati-phala (dominant fruit) and the purusakara-phala (fruit of effort). 'The future in relation to the future has three fruits' means that future karma has only three fruits with future dharmas, excluding the nisyanda-phala (fruit of outflow) and the visamyoga-phala (fruit of separation). It is not said that later karma has earlier fruits because the earlier dharmas are already determined not to be the fruits of later karma. From this fourth section, it elucidates the fruits of the various bhumis (planes/grounds). The Treatise says: 'Having distinguished the three times, we should now distinguish the various bhumis.' The verse says: 'The same bhumi has four fruits; different bhumis have two or three.' Explanation: This differentiates the fruits based on the karma of the various bhumis in relation to the dharmas of the various bhumis. It should be known that the karma of the various bhumis is only a small part of the rupa (form) and samskara (formation) aggregates, while the dharmas of the various bhumis encompass all five aggregates. 'The same bhumi has four fruits' means that in the nine bhumis, whatever the karma of any bhumi, it takes the dharmas of the same bhumi as four fruits, excluding the visamyoga-phala (fruit of separation). 'Different bhumis have two or three' means that if it is defiled karma, it takes the dharmas of different bhumis as two fruits, namely the purusakara-phala (fruit of effort) and the adhipati-phala (dominant fruit). If it is undefiled karma, it takes the dharmas of different bhumis as three fruits, adding the nisyanda-phala (fruit of outflow) to the previous two fruits because it does not fall into the realms, hence there is the nisyanda-phala (fruit of outflow). From this fifth section, it elucidates the three fruits of the saiksa (learner), etc. The Treatise says: 'Having distinguished the various bhumis, we should now distinguish the saiksa (learner), etc.' The verse says: 'The saiksa (learner) in relation to the three each has three fruits; the asiksa (non-learner) has one, three, two fruits; the neither saiksa (learner) nor asiksa (non-learner) has two, three, five fruits.' Explanation: This is based on the three karmas of the saiksa (learner), etc., with the saiksa (learner), etc.
法。為果差別。學等三業。唯色行二蘊少分。學無學色蘊。無漏戒也。行蘊者。道共思也 非學非無學色蘊。有漏色少分 學等三法。通五蘊也。非學非無學法。兼取三無為。學於三各三者。謂有學業。于學等三法。各為三果。且學業以學法。為三果者。除異熟及離系。以無學法。為三果者。亦除異熟及離系。以非學非無學法。為三果者。除異熟及等流。無學一三二者。謂無學業。以學法為一果。唯增上。若無學業。以無學法。為三果。除異熟及離系。無學業。以非學非無學法為二果。謂士用增上 非學非無學有二二五果者。謂非學非無學業。以學法為二果。謂士用增上 以無學法為二果。謂士用增上 以非學非無學法為五果。
從此第六。明見斷等三果。論云。已辨學等。當辨見所斷頌曰。
見所斷業等 一一各於三 初有三四一 中二四三果 後有一二四 皆如次應知
釋曰。此以三斷業。望三斷法。為果差別。見所斷業等者。等取修所斷業。及非所斷業 見所斷業。唯行蘊少分為體。修非二斷業。俱以色行二蘊少分為體 見所斷法。四蘊為體。修所斷法。五蘊為體。非所斷法。無漏五蘊。及無為為體 一一各於三者。謂三斷業。一一各於三斷法為果者。此句總標也。初有三四一者。
{ "translations": [ "現代漢語譯本", "法。作為果報的差別，有學等三種業。只有色蘊和行蘊的少部分屬於有學。有學和無學的色蘊，指的是無漏的戒。行蘊指的是與道相應的思擇。", "非有學非無學的色蘊，是有漏色的少部分。有學等三種法，貫通五蘊。非有學非無學的法，兼取三種無為法。", "有學對於這三種法各有三種果報，指的是有學之業，對於有學等三種法，各自產生三種果報。例如，有學之業以有學法為三種果報，除去異熟果和離系果。以無學法為三種果報，也除去異熟果和離系果。以非有學非無學法為三種果報，除去異熟果和等流果。", "無學有一種、三種、兩種果報，指的是無學之業。以有學法為一種果報，只有增上果。如果無學之業，以無學法為三種果報，除去異熟果和離系果。無學之業，以非有學非無學法為兩種果報，即士用果和增上果。", "非有學非無學有兩種、兩種、五種果報，指的是非有學非無學之業。以有學法為兩種果報，即士用果和增上果。以無學法為兩種果報，即士用果和增上果。以非有學非無學法為五種果報。", "從此第六部分，闡明見所斷等三種果報。《論》中說：『已經辨明有學等，接下來辨明見所斷。』頌詞說：", "『見所斷業等，一一各於三，初有三四一，中二四三果，後有一二四，皆如次應知。』", "解釋說：這是以三種斷業，對應三種斷法，來說明果報的差別。『見所斷業等』，『等』字包括修所斷業和非所斷業。見所斷業，只有行蘊的少部分作為其本體。修所斷業和非所斷業，都以色蘊和行蘊的少部分作為其本體。見所斷法，以四蘊為本體。修所斷法，以五蘊為本體。非所斷法，以無漏的五蘊和無為法為本體。", "『一一各於三』，指的是三種斷業，每一種都以三種斷法作為果報。這句是總的標示。『初有三四一』，" ], "english_translations": [ "English version", "Dharma. Regarding the differences in results, there are three types of karma: those of learners (Skt. śaikṣa), etc. Only a small portion of the form aggregate (Skt. rūpa-skandha) and the formation aggregate (Skt. saṃskāra-skandha) belong to the learner. The form aggregate of learners and non-learners refers to the unconditioned (Skt. anāsrava) precepts (Skt. śīla). The formation aggregate refers to the contemplation (Skt. manasikāra) associated with the path.", "The form aggregate that is neither of a learner nor a non-learner is a small portion of conditioned (Skt. sāsrava) form. The three dharmas of learners, etc., encompass the five aggregates (Skt. pañca-skandha). The dharmas that are neither of a learner nor a non-learner also include the three unconditioned (Skt. asaṃskṛta) dharmas.", "A learner has three results for each of the three categories, referring to the karma of a learner. For each of the three dharmas—learner, etc.—three results are produced. For example, the karma of a learner, with the dharma of a learner as the three results, excludes the result of maturation (Skt. vipāka-phala) and the result of separation (Skt. visaṃyoga-phala). With the dharma of a non-learner as the three results, it also excludes the result of maturation and the result of separation. With the dharma that is neither of a learner nor a non-learner as the three results, it excludes the result of maturation and the result of equipollent cause (Skt. niṣyanda-phala).", "A non-learner has one, three, and two results, referring to the karma of a non-learner. With the dharma of a learner as one result, there is only the adhipati-phala (dominant result). If the karma of a non-learner, with the dharma of a non-learner as the three results, excludes the result of maturation and the result of separation. The karma of a non-learner, with the dharma that is neither of a learner nor a non-learner as two results, namely the puruṣakāra-phala (result of effort) and the adhipati-phala.", "That which is neither of a learner nor a non-learner has two, two, and five results, referring to the karma that is neither of a learner nor a non-learner. With the dharma of a learner as two results, namely the puruṣakāra-phala and the adhipati-phala. With the dharma of a non-learner as two results, namely the puruṣakāra-phala and the adhipati-phala. With the dharma that is neither of a learner nor a non-learner as five results.", "From this sixth section onwards, the three results of what is to be abandoned by seeing (Skt. darśana-heya), etc., are explained. The Treatise says: 'Having distinguished the learners, etc., next we will distinguish what is to be abandoned by seeing.' The verse says:", "'Karma to be abandoned by seeing, etc., each individually has three; initially there are three, four, one; in the middle, two, four, three results; later there are one, two, four; all should be understood in sequence.'", "The explanation says: This uses the three types of karma to be abandoned, corresponding to the three types of dharmas to be abandoned, to explain the differences in results. 'Karma to be abandoned by seeing, etc.,' 'etc.' includes karma to be abandoned by cultivation (Skt. bhāvanā-heya) and karma that is not to be abandoned (Skt. aheya). Karma to be abandoned by seeing has only a small portion of the formation aggregate as its substance. Karma to be abandoned by cultivation and karma that is not to be abandoned both have a small portion of the form aggregate and the formation aggregate as their substance. Dharma to be abandoned by seeing has the four aggregates as its substance. Dharma to be abandoned by cultivation has the five aggregates as its substance. Dharma that is not to be abandoned has the unconditioned five aggregates and the unconditioned dharmas as its substance.", "'Each individually has three' refers to the three types of karma to be abandoned, each having the three types of dharmas to be abandoned as results. This sentence is a general indication. 'Initially there are three, four, one,'", ] }
初謂見所斷業。以見所斷法。為三果。以修所斷法。為四果。以非所斷法為一果。言三果者。除異熟及離系。見所斷法。唯染污。非異熟。言四果者。除離系。言一果者。唯增上也。中二四三果者。中謂修所斷業。在二斷中間。故名中也。若修所斷業。以見所斷法。為二果。以修所斷法。為四果。以非所斷法。為三果。言二果者。士用增上 言四果者。除離系。言三果者。除異熟 等流。後有一二四者。后謂非所斷業。以見所斷法。為一果。以修所斷法。為二果。以非所斷法。為四果。言一果者。謂增上。言二果者。士用增上。言四果者。除異熟。皆如次應知者。隨其所應遍上六門。所配因果皆如次。釋唯後置者。略法應爾。
從此大文第二。釋本論業。論云。因辨諸業。應復問言。如本論中所說三業。謂應作業。不應作業。非應作業。非不應作業。其相云何。頌曰。
染業不應作 有說亦壞軌 應作業翻此 俱相違第三
釋曰。染業不應作者。有說染污三業。名不應作。謂從非理作意生故。有說亦壞軌者。有餘師說。非直染業名不應作。壞軌則亦名不應作壞軌則者。是無記業也。應如是行住。應如是著衣食。若不如是。名不應作。違禮儀故。應作業翻此者。翻不應作。名應作業。有說善業。
名為應作。有餘師說。合軌則業。亦名應作。俱相違第三者。俱違前二。名為第三非應作非不應作。若依初說。唯無記業也。依第二師釋。除軌則外。余無記是也。
從此第三。明引滿因。就中分二。一明業感多少。二明引滿因體。且初明業感多少者。論云。為由一業但引一生。為引多生。又為一生但一業引。為多業引。頌曰。
一業引一生 多業能圓滿
釋曰。一業引一生者。釋引業也。舊云總報業也。依薩婆多宗。但由一業。唯引一生。若許一業能引多生。時分定業應成雜亂。若此一生。多業所引。應眾同分分分差別。以業果別故(分分差別者。謂數死數生也)故知一業。唯引一生。多業能圓滿者。釋滿業也舊云別報業也。謂一生身。圓滿莊嚴。許由多業。譬如畫師先以一色圖其形狀。后填眾彩。一色圖形。喻一引業。后填眾彩。喻漏業多。是故雖有同稟人身。而於其中有具支體色力莊嚴。或有缺減。
從此第二。明引滿因體。論云。非唯業力能引能滿。一切善不善。有漏法皆容引滿。以業勝故。但標業名然于其中。業俱有者。能引能滿若不與業為俱有者。能滿非引。勢力劣故。如是種類其體是何。頌曰。
二無心定得 不能引余通
釋曰。二無心定得者。二無心定者。謂
【現代漢語翻譯】 現代漢語譯本：名為『應作』。有其他老師說，符合軌則的行業，也叫做『應作』。『俱相違第三』是指，與前兩者都相違背，名為第三種，既非『應作』也非『不應作』。如果依照第一種說法，只有無記業屬於此類。依照第二位老師的解釋，除了符合軌則的行業外，其餘的無記業都屬於此類。
從此第三部分，闡明引業和滿業的因。其中分為兩部分：一是闡明業所感的多少，二是闡明引業和滿業的本體。首先闡明業所感的多少。論中說：『是由一個業只能牽引一生，還是能牽引多生？又是一生只能由一個業牽引，還是能由多個業牽引？』頌文說：
『一業引一生，多業能圓滿。』
解釋說：『一業引一生』，是解釋引業。舊譯為總報業。依照薩婆多宗的觀點，只能由一個業，唯一牽引一生。如果允許一個業能牽引多生，那麼時分定業就應該變得雜亂。如果這一生，由多個業所牽引，那麼眾生的同分應該有分分差別，因為業果不同（分分差別是指多次死亡多次出生）。所以知道一個業，唯一牽引一生。『多業能圓滿』，是解釋滿業，舊譯為別報業。是指一生的身體，圓滿莊嚴，允許由多個業造成。譬如畫師先用一種顏色描繪其形狀，然後填上各種色彩。一種顏色描繪形狀，比喻一個引業。後來填上各種色彩，比喻漏業多。所以即使有同樣稟賦的人身，在其中也有肢體健全、色力莊嚴的，或者有缺少減損的。
從此第二部分，闡明引業和滿業的本體。論中說：『並非只有業力才能牽引和圓滿，一切善不善、有漏法都容許牽引和圓滿。因為業力殊勝的緣故，只標明業的名字。』然而在其中，與業俱有的，能牽引能圓滿；如果不與業俱有的，能圓滿不能牽引，因為勢力弱的緣故。像這樣的種類，它的本體是什麼呢？頌文說：
『二無心定得，不能引余通。』
解釋說：『二無心定得』，『二無心定』是指
【English Translation】 English version: It is called 'should be done'. Some other teachers say that activities that conform to the rules are also called 'should be done'. 'Completely contradictory third' refers to that which contradicts the previous two, and is called the third type, which is neither 'should be done' nor 'should not be done'. If according to the first statement, only indeterminate karma belongs to this category. According to the second teacher's explanation, except for activities that conform to the rules, the remaining indeterminate karma belongs to this category.
From this third part, it clarifies the causes of the projecting karma (引業, yin ye) and the completing karma (滿業, man ye). It is divided into two parts: one is to clarify how much is sensed by karma, and the other is to clarify the substance of the projecting and completing karma. First, clarify how much is sensed by karma. The treatise says: 'Is it that one karma can only lead to one life, or can it lead to multiple lives? And can one life only be led by one karma, or can it be led by multiple karmas?' The verse says:
'One karma leads to one life, multiple karmas can complete.'
The explanation says: 'One karma leads to one life' explains the projecting karma. The old translation is the general retribution karma. According to the Sarvastivada school's view, only one karma can uniquely lead to one life. If it is allowed that one karma can lead to multiple lives, then the definitely timed karma should become chaotic. If this one life is led by multiple karmas, then the commonality of beings should have differentiations in each part, because the karmic results are different (differentiations in each part refers to multiple deaths and multiple births). Therefore, it is known that one karma uniquely leads to one life. 'Multiple karmas can complete' explains the completing karma, the old translation is the separate retribution karma. It refers to the body of one life, complete and adorned, allowed to be caused by multiple karmas. For example, a painter first uses one color to depict its shape, and then fills in various colors. One color depicts the shape, which is analogous to one projecting karma. Later filling in various colors is analogous to many leaking karmas. Therefore, even if there are human bodies with the same endowments, some have complete limbs, color, strength, and adornment, while others have deficiencies and reductions.
From this second part, it clarifies the substance of the projecting and completing karma. The treatise says: 'It is not only the power of karma that can project and complete, all good, non-good, and defiled dharmas are allowed to project and complete. Because the power of karma is superior, only the name of karma is marked.' However, among them, those that are coexistent with karma can project and complete; if they are not coexistent with karma, they can complete but cannot project, because the power is weak. What is the substance of such a category? The verse says:
'Two non-mind attainments cannot project, the rest are common.'
The explanation says: 'Two non-mind attainments', 'Two non-mind samadhis' refers to
無想定滅盡定也。此與諸業。非俱有故。不為引因。但能為滿 得者。善惡得也。得與諸業。非一果故。唯滿非引。除此二類。所餘善惡。皆通引滿。
從此第四。明三障。就中有二。一正明三障。二別明業障。就明三障中二。一明障體。二約處辨。且初明障體者。論云。薄伽梵說。重障有三。謂業障。煩惱障。異熟障。如是三障其體是何。頌曰。
三障無間業 及數行煩惱 並一切惡趣 北洲無想天
釋曰。三障者標也。無間業者。出業障體。謂五無間業。名為業障。一害母。二殺父。三害阿羅漢。四破和合僧。五出佛身血。及數行煩惱者。出煩惱障體。煩惱有二。一者數行。謂恒起煩惱。通上下品。二者猛利。謂上品煩惱。唯約數行。為煩惱障。上品煩惱。非數行者。雖復猛利非恒起故。易可伏除。不說為障。下品煩惱。雖非猛利。若數行者。難可數除故。說為障故。煩惱中無論上下。但數行者。名煩惱障。並一切惡趣。北洲無想天者。出報障體。三惡趣全。北洲無想天。是異熟障 問此障何法。答謂障聖道及聖道加行(加行者。七方便行也)。論云。此三障中。煩惱與業。二障皆重。以有此者第二生內。亦不可治(解云 于第二生。亦不得道。名不可治也)。又論云。毗婆沙師作如是釋
【現代漢語翻譯】 現代漢語譯本：無想定（Asamjnasamadhi，一種無想的禪定狀態）和滅盡定（Nirodhasamapatti，一種斷滅一切感受和思想的禪定狀態）也是如此。因為它們與諸業（Karma，行為）並非同時存在，所以不能作為『引因』（hetu，直接導致結果的原因）。但它們能作為『滿』（pūrana，輔助完成結果的因素）。
『得者』（prāpti，獲得）指的是善的獲得和惡的獲得。因為獲得與諸業並非產生同一果報，所以只能作為『滿』而非『引』。除了這兩種情況，其餘的善業和惡業，都既能作為『引』，也能作為『滿』。
從第四點開始，闡明『三障』（trīni āvaranāni，三種障礙）。其中分為兩部分：一是正面闡明三障，二是分別闡明業障。在闡明三障中又分為兩部分：一是闡明障礙的本體，二是根據處所來辨別。首先闡明障礙的本體。論中說：『薄伽梵』（Bhagavān，世尊）說，『重障』（guru āvarana，嚴重的障礙）有三種，即『業障』（karmāvarana，由行為產生的障礙），『煩惱障』（kleśāvarana，由煩惱產生的障礙），『異熟障』（vipākāvarana，由異熟果報產生的障礙）。這三種障礙的本體是什麼呢？頌文說：
『三障無間業，及數行煩惱，並一切惡趣，北洲無想天。』
解釋：『三障』是總標。『無間業』（ānantarya-karma，五種立即產生惡果的罪業）指出業障的本體，即五無間業，被稱為業障。一是害母，二是殺父，三是殺阿羅漢（arhat，已證悟的聖者），四是破壞僧團的和合，五是使佛陀身體出血。『及數行煩惱』指出煩惱障的本體。煩惱有兩種：一是『數行』（abhīksna，頻繁發生）煩惱，指持續生起的煩惱，包括上品和下品。二是『猛利』（tīvra，強烈）煩惱，指上品煩惱。這裡只針對數行煩惱，作為煩惱障。上品煩惱，如果不是數行，雖然猛利但並非持續生起，容易被降伏消除，所以不說是障礙。下品煩惱，雖然不猛利，但如果數行，難以被消除，所以說是障礙。因此，煩惱不論上品下品，只要是數行的，就稱為煩惱障。『並一切惡趣，北洲無想天』指出報障的本體。三惡趣（trayo durgatayah，地獄、餓鬼、畜生）全部，以及北俱盧洲（Uttarakuru，四大部洲之一，以享樂為主）和無想天（Asamjna-deva，色界天之一，無思想）是異熟障。
問：這些障礙會障礙什麼法？答：障礙聖道（ārya-mārga，通往解脫的道路）以及聖道加行（ārya-mārga prayoga，為證得聖道所做的努力）。『加行』指的是七方便行（saptavidha upāya，七種方便修行）。論中說：這三種障礙中，煩惱障和業障，兩種障礙都嚴重，因為有這些障礙的人，在第二生中也無法被治癒（解釋說：在第二生中也無法得道，稱為不可治癒）。又論中說：『毗婆沙師』（Vaibhāṣika，毗婆沙宗的論師）這樣解釋。
【English Translation】 English version: As are Asamjnasamadhi (the Samadhi of Non-Perception) and Nirodhasamapatti (the Attainment of Cessation). Because these do not co-exist with all karmas (actions), they are not 'hetu' (proximate cause). However, they can serve as 'pūrana' (completing cause).
'Prāpti' (attainment) refers to the attainment of good and evil. Because attainment and karmas do not produce the same result, it only serves as 'pūrana' and not 'hetu'. Except for these two categories, all other good and evil can serve as both 'hetu' and 'pūrana'.
From the fourth point onwards, it clarifies the 'trīni āvaranāni' (three hindrances). Among these, there are two parts: first, a direct explanation of the three hindrances, and second, a separate explanation of karmāvarana (karmic hindrances). In the explanation of the three hindrances, there are again two parts: first, clarifying the essence of the hindrances, and second, distinguishing them based on location. First, clarifying the essence of the hindrances. The treatise says: 'Bhagavān' (the Blessed One) said that there are three 'guru āvarana' (heavy hindrances), namely 'karmāvarana' (hindrances of karma), 'kleśāvarana' (hindrances of afflictions), and 'vipākāvarana' (hindrances of resultant retribution). What is the essence of these three hindrances? The verse says:
'The three hindrances are ānantarya-karma (deeds with immediate retribution), and frequently arising afflictions, along with all evil destinies, Uttarakuru (the Northern Continent) and Asamjna-deva (the Heaven of Non-Perception).'
Explanation: 'The three hindrances' is a general label. 'Ānantarya-karma' (the five deeds with immediate retribution) indicates the essence of karmāvarana, which is the five ānantarya-karmas, called karmāvarana. These are: one, harming one's mother; two, killing one's father; three, killing an arhat (a liberated being); four, disrupting the harmony of the Sangha (community); and five, causing a Buddha to bleed. 'And frequently arising afflictions' indicates the essence of kleśāvarana. There are two types of afflictions: one is 'abhīksna' (frequent) afflictions, referring to constantly arising afflictions, including both superior and inferior types. The second is 'tīvra' (intense) afflictions, referring to superior afflictions. Here, only frequently arising afflictions are considered kleśāvarana. Superior afflictions, if not frequent, although intense, do not arise constantly and are easily subdued and eliminated, so they are not considered hindrances. Inferior afflictions, although not intense, if frequent, are difficult to eliminate, so they are considered hindrances. Therefore, regardless of whether afflictions are superior or inferior, those that are frequent are called kleśāvarana. 'Along with all evil destinies, Uttarakuru and Asamjna-deva' indicates the essence of retribution hindrances. All three evil destinies (the three lower realms of hell, hungry ghosts, and animals), as well as Uttarakuru (one of the four continents, characterized by pleasure) and Asamjna-deva (the Heaven of Non-Perception, a realm in the Form Realm), are vipākāvarana.
Question: What dharma (teachings) do these hindrances obstruct? Answer: They obstruct the ārya-mārga (noble path) and the ārya-mārga prayoga (practice of the noble path). 'Prayoga' refers to the saptavidha upāya (seven expedient practices). The treatise says: Among these three hindrances, kleśāvarana and karmāvarana are both severe hindrances, because those who have these hindrances cannot be cured even in the second life (meaning: they cannot attain the path even in the second life, which is called incurable). Furthermore, the treatise says: 'Vaibhāṣika' (the scholars of the Vaibhāṣika school) explain it in this way.
。由前能引后故。后輕於前(解云。煩惱引業。業引異熟也)約異熟果。決定更無餘業餘生。能為間隔。故名無間。或造此業。必墮地獄。中無間隔。故名無間。
從此第二。約處辨者。論云。三障應知。何趣中有。頌曰。
三洲有無間 非余扇搋等 少恩少羞恥 余障通五趣
釋曰。三洲有無間非余扇搋等者。除北俱盧。於三洲中。唯女及男。造無間業。非余扇搋等。少恩少羞恥者。釋扇搋等。雖殺父母無無間業。謂彼父母于彼少恩。少愛念故。彼于父母。慚愧心微。無重恩故。故無無間。由此道理。鬼及傍生。雖害父母。亦無無間。又大德說。傍生類中。覺慧分明。亦成無間。如聰慧馬。曾聞有馬。人貪其種。令與母合。覺知是母。便即羞死。又若人害非人父母。不成逆罪。心境劣故(此據人從非人生也) 余障通五趣者。余煩惱障。及異熟障。通在五趣。然異熟障。於人趣中。唯北俱盧。于天趣中唯無想天。
俱舍論頌疏論本第十七 大正藏第 41 冊 No. 1823 俱舍論頌疏論本
俱舍論頌疏論本第十八
從此第二。別明業障。就中分六。一明業障體。二明破僧。三明成逆緣。四明加行定。五明罪重大果。六明無間同類 此下第一齣業障體者。論云。
【現代漢語翻譯】 現代漢語譯本：由於先前的行為能夠引發後續的結果，所以後續的果報比先前的行為更為嚴重（解釋說：煩惱引發業，業引發異熟果）。就異熟果而言，一旦決定，就不會有其他的業或其他的生命能夠作為間隔，所以稱為『無間』。或者，造作這種業，必定墮入地獄，中間沒有任何間隔，所以稱為『無間』。
從此以下第二點，是關於處所的辨別。論中說：三種障礙應該知道存在於哪些趣中。頌文說：
『三洲有無間，非余扇搋等，少恩少羞恥，余障通五趣。』
解釋說：『三洲有無間非余扇搋等』，指的是除了北俱盧洲之外，在其他三洲中，只有女人和男人會造作無間業，其他的扇搋（指閹人、變性人等）等不會造作。『少恩少羞恥』，是解釋扇搋等的情況，即使他們殺害父母，也不會構成無間業，因為他們的父母對他們很少恩情，很少愛念。他們對於父母，慚愧心也很微弱，沒有深重的恩情，所以不會構成無間業。根據這個道理，鬼和傍生（指畜生）即使殺害父母，也不會構成無間業。另外，大德說，傍生類中，覺慧分明的，也能構成無間業，例如聰慧的馬。曾經聽說有馬，因為人們貪圖它的品種，讓它與母馬交配，它覺察到那是自己的母親，便立刻羞愧而死。此外，如果人殺害非人（指鬼神等）的父母，不會構成逆罪，因為心境低劣的緣故（這是指人從非人所生的情況）。『余障通五趣』，指的是其餘的煩惱障和異熟障，普遍存在於五趣之中。然而，異熟障在人趣中，只有北俱盧洲，在天趣中只有無想天。
《俱舍論頌疏論本》第十七
《俱舍論頌疏論本》第十八
從此以下第二點，是分別說明業障。其中分為六個方面：一是說明業障的體性，二是說明破僧，三是說明構成逆罪的因緣，四是說明加行決定，五是說明罪重果報，六是說明無間同類。以下是第一點，說明業障的體性。論中說：
【English Translation】 English version: Because the preceding actions can lead to subsequent results, the subsequent retribution is more severe than the preceding actions (Explanation: Afflictions lead to karma, and karma leads to the fruition of different maturation). Regarding the fruition of different maturation, once it is determined, there will be no other karma or other lives that can serve as an interval, so it is called 'Avīci' (uninterrupted). Or, committing this karma will inevitably lead to falling into hell, without any interval in between, so it is called 'Avīci'.
From here, the second point is about distinguishing the location. The treatise says: The three obstacles should be known to exist in which realms. The verse says:
'The three continents have Avīci, not others like eunuchs, etc. Those with little kindness and little shame, the remaining obstacles pervade the five realms.'
The explanation says: 'The three continents have Avīci, not others like eunuchs, etc.' refers to, except for Uttarakuru (Northern Kuru), in the other three continents, only women and men commit the Avīci karma, not others like eunuchs, etc. 'Little kindness and little shame' explains the situation of eunuchs, etc. Even if they kill their parents, it does not constitute Avīci karma, because their parents have little kindness and little affection for them. Their shame towards their parents is also very weak, without deep kindness, so it does not constitute Avīci karma. According to this principle, ghosts and animals, even if they kill their parents, do not constitute Avīci karma. In addition, the great virtuous ones say that among the animal realm, those with clear awareness and wisdom can also constitute Avīci karma, such as intelligent horses. It has been heard that there was a horse, because people coveted its breed, they made it mate with its mother, it realized that it was its mother, and immediately died of shame. In addition, if a person kills the parents of non-humans (such as ghosts and gods), it does not constitute a rebellious crime, because the state of mind is inferior (this refers to the situation where a person is born from a non-human). 'The remaining obstacles pervade the five realms' refers to the remaining afflictive obstacles and the obstacles of different maturation, which are universally present in the five realms. However, the obstacle of different maturation in the human realm is only in Uttarakuru, and in the heavenly realm is only in the Asañjñika (non-perceptual) heaven.
Abhidharmakośabhāṣya-ṭīkā-mūla, Volume 17
Abhidharmakośabhāṣya-ṭīkā-mūla, Volume 18
From here, the second point is to separately explain karmic obstacles. It is divided into six aspects: one is to explain the nature of karmic obstacles, two is to explain the breaking of the Saṃgha (community), three is to explain the causes and conditions for constituting rebellious crimes, four is to explain the determination of preparatory actions, five is to explain the heavy retribution of sins, and six is to explain the similar types of Avīci. The following is the first point, explaining the nature of karmic obstacles. The treatise says:
於前所辨三重障中。說五無間。為業障體。五無間業。其體是何。頌曰。
此五無間中 四身一語業 三殺一誑語 一殺生加行
釋曰。初句標也。四身一語業者。殺父。害母。殺阿羅漢。出佛身血。此四身業。破和合僧。此一語業。三殺一誑語者。謂害父母。殺阿羅漢。名為三殺。破僧誑語。名一誑語。此四是根本業道也。一殺生加行者。一謂出佛身血。是殺生加行罪。以如來身不可害故。無根本也 問破僧是虛誑語。何緣名破僧。答因受果名。誑語是因。僧破是果。謂因誑語。僧方破故。或此誑語。能破僧故。名為破僧。從用為名。
從此第二。明破僧。就中分五。一明僧破體及成。二明能破成時處。三明具緣成破僧。四明破二僧別。五明無破法輪時。且第一明破僧體及成者。論云。若爾僧破。其體是何。能所破人。誰所成就。頌曰。
僧破不和合 心不相應行 無覆無記性 所破僧所成
釋曰。僧破不和合者。謂僧破體。是不和合性。此不和合。于和合上非得為體。謂僧未破。眾共和合。許有聖道。能得入聖。僧被破已失和合性。于和合上有非得生。名不和合。故不和合性。是和合上非得為體 心不相應行。無覆無記性者。此不和合。心不相應。行蘊所攝。是無記性。
【現代漢語翻譯】 現代漢語譯本 在前文所辨析的三重障礙中，將五無間業說成是業障的本體。那麼，這五無間業的本體是什麼呢？頌文說：
『此五無間中，四身一語業，三殺一誑語，一殺生加行。』
解釋：第一句是標示。『四身一語業』是指殺父、害母、殺阿羅漢（梵文：Arhat，意為已證得涅槃的聖者）、出佛身血，這四種是身業；破壞僧團（梵文：Sangha，佛教僧侶的團體），這是一種語業。『三殺一誑語』是指殺害父母、殺阿羅漢，這稱為『三殺』；破壞僧團的欺騙性言語，稱為『一誑語』。這四種是根本的業道。『一殺生加行』是指『出佛身血』，是殺生罪的加行。因為如來（梵文：Tathagata，佛的稱號）之身不可損害，所以沒有根本罪。 問：破壞僧團是虛假的欺騙性言語，為什麼稱作『破僧』呢？答：這是因果相稱的說法。欺騙性言語是因，僧團被破壞是果。因為欺騙性言語，僧團才會被破壞。或者說，這種欺騙性言語能夠破壞僧團，所以稱作『破僧』，這是從作用來命名的。
從這裡開始，第二部分闡明『破僧』。其中分為五個方面：一是闡明破僧的本體和成立；二是闡明能夠破僧的成立時間和地點；三是闡明具備因緣才能成立破僧；四是闡明破壞兩個僧團的區別；五是闡明沒有法輪（梵文：Dharma-cakra，佛法之輪）時的情況。首先，第一點闡明破僧的本體和成立。論中說：『如果這樣，破僧的本體是什麼？能破壞的人和被破壞的人，由誰來成就？』頌文說：
『僧破不和合，心不相應行，無覆無記性，所破僧所成。』
解釋：『僧破不和合』是指僧團被破壞的本體是不和合的性質。這種不和合，在和合的基礎上是非得之體。也就是說，僧團未被破壞時，大眾共同和合，允許有聖道，能夠證入聖境。僧團被破壞后，失去了和合的性質，在和合的基礎上產生了非得，稱為不和合。所以，不和合的性質，是在和合的基礎上非得之體。『心不相應行，無覆無記性』是指這種不和合，與心不相應，屬於行蘊（梵文：Samskara-skandha，構成個體經驗的五蘊之一）所攝，是無記性的。
【English Translation】 English version Among the three kinds of hindrances previously distinguished, the Five Heinous Offenses (pañcānantarya) are said to be the substance of karmic hindrances. What is the substance of these Five Heinous Offenses? The verse says:
'Among these Five Heinous Offenses, four are bodily actions and one is a verbal action; three are killings and one is a falsehood; one is an act of preparation for killing.'
Explanation: The first line is an indication. 'Four are bodily actions and one is a verbal action' refers to killing one's father, harming one's mother, killing an Arhat (one who has attained Nirvana), and drawing blood from the body of a Buddha (Tathagata); these four are bodily actions. 'Dividing the Sangha' (the community of Buddhist monks) is a verbal action. 'Three are killings and one is a falsehood' means harming one's parents and killing an Arhat are called 'three killings'; deceptive speech that divides the Sangha is called 'one falsehood'. These four are fundamental paths of karma. 'One is an act of preparation for killing' refers to 'drawing blood from the body of a Buddha', which is an act of preparation for the sin of killing. Because the body of a Tathagata cannot be harmed, there is no fundamental offense. Question: Dividing the Sangha is false and deceptive speech, so why is it called 'dividing the Sangha'? Answer: This is a statement of cause and effect. Deceptive speech is the cause, and the division of the Sangha is the effect. Because of deceptive speech, the Sangha is divided. Or, this deceptive speech can divide the Sangha, so it is called 'dividing the Sangha', which is named from its function.
From here, the second part clarifies 'dividing the Sangha'. It is divided into five aspects: first, clarifying the substance and establishment of dividing the Sangha; second, clarifying the time and place of the establishment of being able to divide the Sangha; third, clarifying that dividing the Sangha can only be established with the necessary conditions; fourth, clarifying the difference between dividing two Sanghas; fifth, clarifying the situation when there is no Wheel of Dharma. First, the first point clarifies the substance and establishment of dividing the Sangha. The treatise says: 'If so, what is the substance of dividing the Sangha? Who accomplishes the person who can divide and the person who is divided?' The verse says:
'Dividing the Sangha is non-harmony, a mental non-associated formation, of an un-obscured and indeterminate nature, accomplished by the Sangha that is divided.'
Explanation: 'Dividing the Sangha is non-harmony' means that the substance of dividing the Sangha is the nature of non-harmony. This non-harmony is a non-attainment on the basis of harmony. That is, when the Sangha has not been divided, the community is harmonious, allowing for the holy path, and able to enter the holy realm. After the Sangha is divided, it loses the nature of harmony, and non-attainment arises on the basis of harmony, which is called non-harmony. Therefore, the nature of non-harmony is a non-attainment on the basis of harmony. 'Mental non-associated formation, of an un-obscured and indeterminate nature' means that this non-harmony is not associated with the mind, is included in the Formation Aggregate (one of the five skandhas that constitute individual experience), and is of an indeterminate nature.
問既無記性。豈成無間。答如是破僧。因誑語生。誑語是無間故。說破僧是無間果。非無間體。因受果名。故說無間。名為破僧。所破僧所成者。僧破無記。非能破者成此僧破但是所破。僧眾所成。
從此第二。明能破成時處。論云。此能破人。何所成就。破僧異熟。何處幾時。頌曰。
能破者唯成 此虛誑語罪 無間一劫熟 隨罪增苦增
釋曰。初兩句明罪體。次一句明處時。后一句明苦增。能破者唯成此虛誑語罪者。能破僧者。提婆達多。成破僧罪。誑語為性。即破僧俱生。語表無表。為此罪體。無間一劫熟者。此必無間。大地獄中。一劫受苦。余逆不必生無間獄。問若造多逆。皆次生熟。如何多逆。同感一生。答頌言隨罪增苦增。隨彼罪增。苦還增劇。謂由多逆感地獄中多猛苦。具受二三四五倍重苦。
從此第三。明具緣成破僧。論云。誰於何處能破于誰。破在何時。經幾時破。頌曰。
苾芻見凈行 破異處愚夫 忍異師道時 名破不經宿
釋曰。苾芻者。要大苾芻。方能破僧。必非在家苾芻尼等。見凈行者。見謂見行人。非愛行者。凈謂持戒者。非犯戒人。以犯戒者言無威故。破異處者要異處破。非對世尊。以諸如來言詞威肅對必無能(異處者。謂象頭山中。
【現代漢語翻譯】 現代漢語譯本： 問：如果既沒有記憶（無記性），怎麼會構成無間地獄的業因（無間）呢？ 答：像這樣破壞僧團（破僧），是因為虛妄的言語（誑語）而產生。因為虛誑的言語是導致無間地獄的原因，所以說破壞僧團是無間地獄的果報，而不是無間地獄的本體。因為原因承受了果報的名稱，所以說破壞僧團是無間地獄的業因。被破壞的僧團所造成的後果是，僧團的破壞是無記性的，而不是能破壞者造成的。這種僧團的破壞只是被破壞的對象，是僧眾所造成的。
從這裡開始第二部分，說明能破壞者成就破僧罪的時間和地點。論中說：『這個能破壞僧團的人，在什麼情況下成就破僧罪？破僧罪的異熟果報，在什麼地方，什麼時候成熟？』頌文說：
『能破者唯成，此虛誑語罪；無間一劫熟，隨罪增苦增。』
解釋：最初兩句說明罪的本體，下一句說明地點和時間，最後一句說明苦的增加。『能破者唯成此虛誑語罪者』，能破壞僧團的人，比如提婆達多（Devadatta），成就了破壞僧團的罪業，以虛誑的言語為性質，也就是破壞僧團同時產生的語表和無表業，是這個罪業的本體。『無間一劫熟者』，這個罪業必定在無間大地獄中，經歷一個劫的時間受苦。其他的逆罪不一定會在無間地獄受報。問：如果造作多種逆罪，都是依次成熟，那麼多種逆罪，怎麼會同時感受一生呢？答：頌文說『隨罪增苦增』，隨著罪業的增加，痛苦也會加劇。意思是說，由於多種逆罪，在地獄中感受多種猛烈的痛苦，完全承受二倍、三倍、四倍、五倍的重苦。
從這裡開始第三部分，說明具足因緣才能成就破僧罪。論中說：『誰在什麼地方能夠破壞誰？破壞發生在什麼時候？經過多長時間破壞完成？』頌文說：
『苾芻見凈行，破異處愚夫；忍異師道時，名破不經宿。』
解釋：『苾芻（bhiksu）者』，必須是大苾芻，才能破壞僧團，一定不是在家眾、比丘尼（bhiksuni）等。『見凈行者』，見，是指見到修行人，而不是愛行者。凈，是指持戒的人，而不是犯戒的人。因為犯戒的人言語沒有威懾力。『破異處者』，必須在不同的地方才能破壞僧團，不能當著世尊（Buddha）的面。因為諸佛如來的言辭威嚴，當面一定無法破壞。（『異處者』，是指象頭山中。）
【English Translation】 English version: Question: If there is no memory (amoha), how can it constitute the cause of Avici hell (Avici)? Answer: Such destruction of the Sangha (Sanghabheda) arises from false speech (musavada). Because false speech is the cause of Avici hell, it is said that the destruction of the Sangha is the result of Avici hell, not the substance of Avici hell itself. Because the cause bears the name of the result, it is said that the destruction of the Sangha is the cause of Avici hell. The consequence of the destroyed Sangha is that the destruction of the Sangha is amoha, not caused by the destroyer. This destruction of the Sangha is only the object of destruction, caused by the Sangha.
From here begins the second part, explaining the time and place when the destroyer achieves the sin of destroying the Sangha. The treatise says: 'Under what circumstances does this person who can destroy the Sangha achieve the sin of destroying the Sangha? Where and when does the Vipaka (Vipāka) of the sin of destroying the Sangha mature?' The verse says:
'The destroyer only achieves, this sin of false speech; Avici matures in one kalpa, suffering increases with the increase of sin.'
Explanation: The first two lines explain the substance of the sin, the next line explains the place and time, and the last line explains the increase of suffering. 'The destroyer only achieves this sin of false speech,' the person who can destroy the Sangha, such as Devadatta, achieves the sin of destroying the Sangha, with false speech as its nature, that is, the verbal and non-verbal karma that arises simultaneously with the destruction of the Sangha, is the substance of this sin. 'Avici matures in one kalpa,' this sin will certainly be in the Avici Great Hell, experiencing suffering for one kalpa. Other heinous crimes may not be punished in Avici hell. Question: If multiple heinous crimes are committed, and they mature in sequence, how can multiple heinous crimes be felt simultaneously in one lifetime? Answer: The verse says 'suffering increases with the increase of sin,' as the sin increases, the suffering also intensifies. It means that due to multiple heinous crimes, one experiences multiple intense sufferings in hell, fully enduring two, three, four, or five times the heavy suffering.
From here begins the third part, explaining that the conditions must be complete to achieve the sin of destroying the Sangha. The treatise says: 'Who can destroy whom, where? When does the destruction occur? How long does it take to complete the destruction?' The verse says:
'A bhiksu sees a pure practitioner, destroys a fool in a different place; when enduring a different teacher's path, it is called destruction without spending the night.'
Explanation: 'Bhiksu,' it must be a great bhiksu who can destroy the Sangha, certainly not a layperson, bhiksuni, etc. 'Sees a pure practitioner,' sees refers to seeing a practitioner, not a lover. Pure refers to a person who upholds the precepts, not a person who violates the precepts. Because the words of a person who violates the precepts have no power. 'Destroys in a different place,' the Sangha must be destroyed in a different place, not in front of the Buddha. Because the words of the Buddhas are majestic, it is impossible to destroy in person. ('Different place' refers to Elephant Head Mountain.)
調達在彼。破僧去鷲峰山。北可三四里。佛在鷲峰山也)。愚夫者。唯破異生。非破聖者。以諸聖者。證法性故。有說得忍。亦不可破。前說未得聖者。名愚夫。后說未得忍者。名愚夫。頌言愚夫含此二義。忍異師道時名破者。忍言謂信。信師異佛。信異佛說。於此時中。名破法輪。謂提婆達多。作如是言。我是大師。非沙門喬答摩。我所說五法是道。非喬答摩所說。八支是道。愚癡苾芻信提婆達多是我大師。信彼五法是出離道。正起此信。即法輪破。言五法者。正理云。一不應受用乳等(等取酪生蘇。熟蘇。醍醐也)。二斷肉。三斷鹽。四應被不截衣服。五應居聚落邊寺。婆沙云。一盡形著糞掃衣。二盡形常乞食。三盡形一坐食。四盡壽常居迥露。五盡壽不食一切肉味鹽蘇乳等。不經宿者。此夜必和。不經宿住。謂日暮時破。至夜三更和。如是名曰破法輪僧。能障聖道輪。名破法輪也。壞僧和合。名為破僧也。
從此第四。明破二僧別。論云。何洲人幾破法輪僧。何洲人幾破羯磨僧。頌曰。
贍部洲九等 方破法輪僧 唯破羯磨僧 通三洲八等
釋曰。贍部洲者。唯贍部洲。能破法輪。以有佛故。九等者。要須九人。謂八苾芻。分為二眾。以為所破。四為正眾。四是邪眾。能破第九。故眾極
【現代漢語翻譯】 現代漢語譯本：調達（提婆達多，Devadatta）在那裡，離開僧團去了鷲峰山（Grdhrakuta）。（鷲峰山）往北大約三四里路，佛陀就在鷲峰山上。愚夫（沒有智慧的人）只能破壞凡夫，不能破壞聖者。因為聖者已經證悟了法性。有人說，得到忍位（ksanti）的人，也是不可破壞的。前面說的是沒有證得聖果的人，稱為愚夫；後面說的是沒有得到忍位的人，稱為愚夫。頌文中的『愚夫』包含了這兩種含義。在忍位時，如果信奉不同的師道，就稱為『破者』。『忍』指的是信仰，信仰的老師不同於佛陀，信仰不同於佛陀所說的教法。在這種情況下，就稱為破壞法輪。提婆達多曾這樣說：『我是大師，不是沙門喬答摩（釋迦牟尼佛）。我所說的五法才是正道，不是喬答摩所說的八支正道。』愚癡的比丘相信提婆達多是他們的老師，相信他的五法是解脫之道。當這種信念真正產生時，法輪就被破壞了。所說的五法，根據《正理》記載：一是不能食用乳等（等同於酪、生蘇、熟蘇、醍醐）；二是斷肉；三是斷鹽；四是應該穿沒有裁剪過的衣服；五是應該住在靠近聚落的寺廟。《婆沙論》記載：一是終身穿糞掃衣；二是終身乞食；三是終身只坐著吃一餐；四是終身住在空曠的地方；五是終身不吃一切肉味、鹽、蘇、乳等，不隔夜的食物。『此夜必和』，指的是不隔夜居住，意思是日落時破壞，到半夜三更時和合。這樣就叫做破壞法輪僧。能夠障礙聖道的法輪，就叫做破壞法輪。破壞僧團的和合，就叫做破僧。 從此第四部分，說明破壞兩種僧團的區別。《論》中說：哪個洲的人能破壞法輪僧？哪個洲的人能破壞羯磨僧？頌文說： 『贍部洲九等，方破法輪僧，唯破羯磨僧，通三洲八等。』 解釋說：贍部洲（Jambudvipa）只有贍部洲才能破壞法輪，因為這裡有佛陀。『九等』指的是需要九個人，即八個比丘，分為兩派，作為被破壞的對象。四個人是正眾，四個人是邪眾，能破壞僧團的第九個人，因此人數達到極限。
【English Translation】 English version: There, Devadatta (Devadatta) left the Sangha and went to Grdhrakuta (Vulture Peak Mountain). It's about three or four li north of (Vulture Peak Mountain). The Buddha is on Vulture Peak Mountain. A fool (one without wisdom) can only destroy ordinary beings, not saints. Because saints have already realized the Dharma-nature. Some say that those who have attained ksanti (patience) cannot be destroyed either. The former refers to those who have not attained sainthood as fools; the latter refers to those who have not attained patience as fools. The 'fool' in the verse contains both meanings. At the stage of patience, if one believes in a different teacher's path, it is called 'destroyer'. 'Patience' refers to faith, believing in a teacher different from the Buddha, believing in teachings different from those spoken by the Buddha. In this case, it is called destroying the Dharma wheel. Devadatta once said: 'I am the master, not the Shramana Gautama (Shakyamuni Buddha). The five dharmas I speak of are the right path, not the Eightfold Path spoken by Gautama.' Foolish monks believe that Devadatta is their teacher, and believe that his five dharmas are the path to liberation. When this belief truly arises, the Dharma wheel is destroyed. The so-called five dharmas, according to the Nyayanusara, are: first, one should not consume milk, etc. (equivalent to curds, fresh ghee, cooked ghee, and clarified butter); second, abstain from meat; third, abstain from salt; fourth, one should wear uncut clothes; fifth, one should live in temples near settlements. The Vibhasa says: first, wear discarded rags for life; second, beg for food for life; third, eat only one meal sitting down for life; fourth, live in open spaces for life; fifth, never eat any meat, salt, ghee, milk, etc., that has been kept overnight. 'It must be reconciled tonight' refers to not staying overnight, meaning destruction at sunset and reconciliation at midnight. This is called destroying the Dharma-wheel Sangha. The Dharma wheel that can obstruct the holy path is called destroying the Dharma wheel. Destroying the harmony of the Sangha is called breaking the Sangha. From this fourth part, the difference between destroying the two Sanghas is explained. The Treatise says: Which continent's people can destroy the Dharma-wheel Sangha? Which continent's people can destroy the Karma Sangha? The verse says: 'Jambudvipa (Jambudvipa) has nine kinds, which can destroy the Dharma-wheel Sangha, only destroying the Karma Sangha, which is common to the three continents with eight kinds.' The explanation says: Only Jambudvipa can destroy the Dharma wheel, because there is a Buddha here. 'Nine kinds' refers to the need for nine people, that is, eight monks, divided into two factions, as the object of destruction. Four people are the righteous group, four people are the evil group, and the ninth person who can destroy the Sangha, so the number reaches the limit.
少。由須九人。等言為明多亦無限。通三洲八等者。唯破羯磨。通在三洲。有聖法故。極少八人。多亦無限。謂一界中。僧分二部。別作羯磨。故須八人。過此無遮。故言八等。
從此第五。明無破法輪時。論云。於何時分。無破法輪。頌曰。
初后皰雙前 佛滅未結界 于如是六位 無破法輪僧
釋曰。初者謂世尊轉法輪未久後者。謂佛將般涅槃。此二時中。僧一味故。不可破壞。皰前者。皰謂瘡皰。于正戒上。邪戒為皰。于正見上。邪見為皰。皰未起時。名為皰前。要二皰生方可破故(五法是邪戒也。謗八聖非道。是邪見也) 雙前者。目連止第一也。舍利弗觀第一也。名第一雙。未有止觀第一雙時。名為雙前。要彼和僧。法爾由彼速還合故。佛滅者。佛滅度后。無真大師為敵對故。未結界者。無一界中僧分二部故。于上六位。無破法輪。
從此大文第三。明逆緣。論云。且止傍論。應辨逆緣。頌曰。
棄壞恩德田 轉形亦成逆 母謂因彼血 誤等無或有 打心出佛血 害后無學無
釋曰。棄壞恩德田者。由棄恩田壞德田故。成無間罪。父母恩田。身生本故。佛及羅漢。名為德田。謂具諸勝德。及亦能生一切有情勝功德故。壞德所依。故成逆罪。問父母形轉。
【現代漢語翻譯】 現代漢語譯本： 少。由須九人。等言為明多亦無限。通三洲八等者。唯破羯磨（僧團的宗教儀式）。通在三洲。有聖法故。極少八人。多亦無限。謂一界中。僧分二部。別作羯磨。故須八人。過此無遮。故言八等。
從此第五。明無破法輪時。論云。於何時分。無破法輪。頌曰。
初后皰雙前 佛滅未結界 于如是六位 無破法輪僧
釋曰。初者謂世尊轉法輪未久後者。謂佛將般涅槃。此二時中。僧一味故。不可破壞。皰前者。皰謂瘡皰。于正戒上。邪戒為皰。于正見上。邪見為皰。皰未起時。名為皰前。要二皰生方可破故(五法是邪戒也。謗八聖非道。是邪見也) 雙前者。目連（Maudgalyayana）止第一也。舍利弗（Sariputra）觀第一也。名第一雙。未有止觀第一雙時。名為雙前。要彼和僧。法爾由彼速還合故。佛滅者。佛滅度后。無真大師為敵對故。未結界者。無一界中僧分二部故。于上六位。無破法輪。
從此大文第三。明逆緣。論云。且止傍論。應辨逆緣。頌曰。
棄壞恩德田 轉形亦成逆 母謂因彼血 誤等無或有 打心出佛血 害后無學無
釋曰。棄壞恩德田者。由棄恩田壞德田故。成無間罪。父母恩田。身生本故。佛及羅漢（Arhat）。名為德田。謂具諸勝德。及亦能生一切有情勝功德故。壞德所依。故成逆罪。問父母形轉。
【English Translation】 English version: Few. It must be nine people. 'Etc.' means that to clarify, the number is many and also limitless. Those who are involved in the eight categories throughout the three continents, only break the Karma (religious rituals of the Sangha). It is common in the three continents because there is the Holy Dharma. At least eight people are needed. The number can be limitless. This means that within one boundary, the Sangha is divided into two groups, and separate Karma is performed. Therefore, eight people are needed. Beyond this, there is no obstruction, hence the term 'eight categories'.
From this fifth section, it explains the time when there is no breaking of the Dharma wheel. The treatise says: At what time is there no breaking of the Dharma wheel? The verse says:
'Beginning, end, before the blister, before the pair, Buddha's passing, before establishing boundaries, In these six situations, There is no Sangha that breaks the Dharma wheel.'
Explanation: 'Beginning' refers to the time not long after the World Honored One turned the Dharma wheel. 'End' refers to when the Buddha is about to enter Parinirvana. In these two times, the Sangha is of one taste, so it cannot be broken. 'Before the blister' means a sore or blister. On the correct precepts, wrong precepts are blisters. On the correct view, wrong views are blisters. The time before the blister arises is called 'before the blister'. It is necessary for two blisters to arise before it can be broken (the five dharmas are wrong precepts. Slandering the eight noble ones is a wrong view). 'Before the pair' refers to Maudgalyayana's foremost in cessation. Sariputra's foremost in contemplation. This is called the foremost pair. The time before there is a foremost pair in cessation and contemplation is called 'before the pair'. It is necessary for that harmonious Sangha to quickly reunite naturally because of them. 'Buddha's passing' means after the Buddha's passing away, there is no true master to oppose. 'Before establishing boundaries' means there is no Sangha divided into two groups within one boundary. In the above six situations, there is no breaking of the Dharma wheel.
From this third major section, it explains adverse conditions. The treatise says: Let us stop the side discussions and discuss adverse conditions. The verse says:
'Abandoning and destroying the field of kindness and virtue, Changing form also becomes adverse. Mother refers to that blood, Mistake, etc., without or with. Hitting the heart, drawing Buddha's blood, Harming the latter, no-learner, no.'
Explanation: 'Abandoning and destroying the field of kindness and virtue' means that by abandoning the field of kindness and destroying the field of virtue, one commits an unpardonable crime. Parents are the field of kindness because they are the origin of one's birth. The Buddha and Arhats are called the field of virtue, meaning they possess all excellent virtues and can also generate excellent merits for all sentient beings. Destroying the basis of virtue leads to an adverse crime. Question: The transformation of parents' form.
殺成逆耶。答頌言轉形亦成逆。以依止身一故。殺必成逆。問設有一女人。羯剌藍墮。余女人收取。置產門中生子。殺何成害母逆。答頌言母謂因彼血言彼血者。本生母也。殺成逆罪。身生本故。雖殺後母。無有逆罪。諸有所作。應咨後母。養汝身故。誤等無或有者。無謂由逆罪。擬殺父母。誤殺餘人。擬殺餘人。誤殺父母。皆不成逆。等者等取害餘人。無有表也。如有一人起一加行。害母及餘人。有二無表。表唯有一。唯母上有表。餘人上無其表。以無間業勢力強故。必有表也 尊者妙音說。有二表。表是積集。極微成故。表微各異。由有表業。他命方斷。故必有表。或有者。若害阿羅漢。無阿羅漢想。于彼身上。起定殺心。無簡別故。亦有逆罪。故云或有。若有害父。父是阿羅漢。得一逆罪。身是一故。打心出佛血害后無學無者。無者無無間也。此無字通兩處。一不起殺心。但起打心。出佛身血無無間罪。二殺后無學。亦無無間。謂殺時。未成無學。將死時方成無學。名后無學也。
從此第四。明加行定無間。論云。若造無間。如加行定成不可轉。為有離染及得聖果耶。頌曰。
造逆定加行 無離染得果
釋曰。五逆加行。若必定成。中間決定。無離染得果。
從此第五。明罪重大果。
【現代漢語翻譯】 現代漢語譯本 問：殺害母親構成逆罪嗎？答：頌文說，轉變形態也構成逆罪，因為依賴於同一個身體。所以，殺害母親必定構成逆罪。問：假設有一個女人，胎兒（羯剌藍）墮落，另一個女人撿起來，放在產門中生下孩子，殺害這個孩子，構成傷害哪個母親的逆罪？答：頌文說，母親是指因為她的血而生的，這裡的『她的血』指的是本生母親。殺害這個孩子構成逆罪，因為是本生母親所生。即使殺害後母，也沒有逆罪。一切所作所為，都應該請教後母，因為她養育了你的身體。『誤等無或有者』，『無』是指由逆罪引起的。如果打算殺害父母，卻誤殺了其他人；或者打算殺害其他人，卻誤殺了父母，都不構成逆罪。『等』是指傷害其他人，沒有表色（無表）。例如，如果一個人發起一個行為，傷害了母親和其他人，會有兩個無表，但表色只有一個，只在母親身上有表色，在其他人身上沒有表色。因為無間業的勢力強大，必定有表色。尊者妙音說，有兩種表色，表色是積聚，由極微組成，表色極微各不相同。因為有表色業，他人的生命才會被斷絕，所以必定有表色。『或有者』，如果傷害阿羅漢（Arhat，已證得無學果位的聖者），卻沒有阿羅漢的想法，只是對他的身體，起了堅定的殺心，沒有區分，也有逆罪，所以說『或有』。如果傷害父親，而父親是阿羅漢，只得到一個逆罪，因為身體是同一個。『打心出佛血害后無學無者』，『無』是指沒有無間罪。這個『無』字適用於兩種情況：一，不起殺心，只是起了打的心，使佛（Buddha，覺悟者）身出血，沒有無間罪。二，殺害後來的無學（Asekha，已證得無學果位的聖者），也沒有無間罪。意思是，殺害時，還沒有成為無學，將要死的時候才成為無學，這叫做後來的無學。 從此第四，說明加行、決定和無間。論中說：『如果造作無間罪，如同加行和決定已經完成，不可轉變，是否還有離染和獲得聖果的可能呢？』頌文說： 『造逆定加行，無離染得果。』 解釋說：五逆罪的加行，如果必定完成，中間決定沒有離染和獲得聖果的可能。 從此第五，說明罪重和果報。
【English Translation】 English version Question: Does killing one's mother constitute a heinous crime (逆 – nì)? Answer: The verse says that even transforming the form constitutes a heinous crime because of relying on the same body. Therefore, killing one's mother necessarily constitutes a heinous crime. Question: Suppose there is a woman whose fetus (羯剌藍 – Kalala) is aborted, and another woman picks it up and places it in her birth canal, giving birth to a child. Killing this child, which mother does it constitute harming to commit the heinous crime? Answer: The verse says that 'mother' refers to the one from whose blood it was born, and 'her blood' refers to the biological mother. Killing this child constitutes a heinous crime because it was born from the biological mother. Even killing a stepmother does not constitute a heinous crime. All actions should be consulted with the stepmother because she nurtures your body. 'Mistake, etc., none or some' – 'none' refers to that arising from heinous crimes. If one intends to kill one's parents but mistakenly kills someone else; or intends to kill someone else but mistakenly kills one's parents, neither constitutes a heinous crime. 'Etc.' refers to harming someone else, without manifestation (無表 – avijñapti). For example, if a person initiates an action, harming both the mother and someone else, there will be two avijñaptis, but only one manifestation, only on the mother will there be a manifestation, and on the other person there will be no manifestation. Because the power of the karma of immediate retribution (無間業 – ānantarika-karma) is strong, there must be a manifestation. Venerable Miaoyin said that there are two manifestations. Manifestation is accumulation, composed of extremely small particles, and the manifestation particles are different. Because of the karma of manifestation, another's life is severed, so there must be a manifestation. 'Some' – if one harms an Arhat (阿羅漢 – one who has attained the state of no-more-learning), without the thought of an Arhat, but towards that body, arises a firm intention to kill, without distinction, there is also a heinous crime, so it is said 'some'. If one harms one's father, and the father is an Arhat, one only incurs one heinous crime, because the body is the same. 'Striking with intent, causing a Buddha's (佛 – Buddha, the awakened one) blood to flow, harming a subsequent No-More-Learner, none' – 'none' means no immediate retribution. This 'none' applies to two situations: first, not arising the intention to kill, but only arising the intention to strike, causing a Buddha's body to bleed, there is no immediate retribution. Second, killing a subsequent No-More-Learner, there is also no immediate retribution. Meaning, at the time of killing, one has not yet become a No-More-Learner, and only at the time of death does one become a No-More-Learner, this is called a subsequent No-More-Learner. From this fourth section, it explains the stages of effort, determination, and immediate retribution. The treatise says: 'If one commits a crime of immediate retribution, as if the effort and determination have been completed and cannot be reversed, is there still a possibility of detachment from defilements and attainment of the holy fruit?' The verse says: 'Having committed the heinous crime with determination and effort, there is no detachment from defilements and attainment of the fruit.' Explanation: If the effort for the five heinous crimes is definitely completed, in the middle, there is definitely no possibility of detachment from defilements and attainment of the holy fruit. From this fifth section, it explains the heaviness of the crime and its consequences.
論云。于諸惡行無間業中。何罪最重。于諸妙行世善業中。何最大果。頌曰。
破僧虛誑語 于罪中最大 感第一有思 世善中大果
釋曰。破僧罪大者。提婆達多。知法非法。為欲破僧。而起虛誑語。為最大罪。由此傷毀佛法身故。障世生天解脫道故。謂僧已破。乃至未和。一切世間。入道。得果。離染。漏盡。皆悉被遮。習定。溫誦。思等業息。大千世界。法輪不轉。天人龍等。身心擾亂。故招無間一劫異熟。餘四無間。第五次重。第三次重。第一次輕。第二最輕。恩等少故。感第一有思世善中大果者。思是業也。謂感第一有頂業思。於世間善中。為最大果。感八萬大劫故。約異熟果。有頂業勝 據離系果。金剛喻定。相應思者。能得大果。一切結斷。為此果故。為簡此故。說世善言。
從此第六。明無間同類。論云。為唯無間罪。定生地獄(問也)。諸無間同類。亦定生彼。有餘師說。非無間生(解云答也。無間同類。非第二生。即墮地獄。名非無間生。謂通順后受也)。同類者何。頌曰。
污母無學尼 殺住定菩薩 及有學聖者 奪僧和合緣 破壞率堵婆 是無間同類
釋曰。污母及污無學尼者。殺母罪同類。殺住定菩薩(百劫修相菩薩)。殺父罪同類。殺有學
【現代漢語翻譯】 現代漢語譯本：論中說：『在所有惡行，特別是無間業（指死後立即墮入無間地獄的罪業）中，什麼罪最重？在所有美好的行為，世間的善業中，什麼果報最大？』 頌詞說： 『破壞僧團，說虛妄不實的話，在所有罪業中最為嚴重；感得第一有（指色界、無色界）的思業，是世間善業中最大的果報。』 解釋說：『破壞僧團的罪過最大，例如提婆達多（Devadatta，佛陀的堂兄弟，試圖分裂僧團）。明知什麼是法，什麼不是法，爲了破壞僧團，而說虛妄不實的話，這是最大的罪過。因為這種行為傷害和毀壞了佛法的法身，阻礙了世間眾生往生天界和獲得解脫的道路。如果僧團已經被破壞，乃至尚未恢復和合，那麼一切世間眾生，無論是入道、得果、離染、漏盡（指斷盡煩惱，證得阿羅漢果），都會被阻礙。修習禪定、溫習經文、思維修行的事業都會停止。整個大千世界，法輪（Dharmachakra，佛法之輪）無法轉動，天人龍等眾生，身心都會受到擾亂。』因此，這種罪業會招感無間地獄一劫的異熟果報（Vipaka，指成熟的果報）。其餘四種無間罪，按照罪業的輕重，依次為第五次重，第三次重，第一次輕，第二次最輕，因為所損害的恩德等較少。 『感得第一有思，是世間善業中最大的果報，』這裡的『思』指的是業。指的是感得第一有頂天（Akanistha，色界最高的有頂天）的業思。在世間善業中，這是最大的果報，因為能夠感得八萬大劫的果報。從異熟果的角度來說，有頂天的業最為殊勝。如果從離系果（Visamyoga-phala，指脫離繫縛的果報）的角度來說，與金剛喻定（Vajropamasamadhi，一種堅固如金剛的禪定）相應的思業，能夠獲得最大的果報，斷除一切煩惱結縛。爲了獲得這種果報，爲了簡別於此，所以說是『世間善』。 從第六個問題開始，闡明與無間罪同類的罪業。論中說：『是否只有無間罪，必定會讓人墮入地獄？那些與無間罪同類的罪業，是否也必定會讓人墮入地獄？』 有些論師說：『並非無間罪所生的果報。』（解釋說，這是一種解答。與無間罪同類的罪業，並非在第二世就立即墮入地獄，這被稱為『非無間生』，指的是通順於後世才接受果報。）什麼是與無間罪同類的罪業呢？ 頌詞說： 『玷污母親，玷污無學尼（Arhat nun，證得阿羅漢果的比丘尼），殺害安住于禪定的菩薩（Bodhisattva，指百劫修相好的菩薩），以及有學的聖者（Sravaka，指聲聞乘的修行者），斷絕僧團的和合因緣，破壞佛塔（Stupa，指埋藏佛舍利的塔），這些都是與無間罪同類的罪業。』 解釋說：『玷污母親，以及玷污無學尼，與殺害母親的罪業同類。殺害安住于禪定的菩薩，與殺害父親的罪業同類。殺害有學的聖者』
【English Translation】 English version: The treatise states: 'Among all evil deeds, especially the Anantarika-karmas (deeds that lead to immediate rebirth in Avici hell), which sin is the most severe? Among all virtuous actions, worldly good deeds, what is the greatest result?' The verse says: 'Destroying the Sangha (monastic community) and speaking false and deceptive words is the greatest among all sins; generating the thought-karma of the First Existence (referring to the Form and Formless Realms) is the greatest result among worldly good deeds.' The explanation says: 'The sin of destroying the Sangha is the greatest. For example, Devadatta (Buddha's cousin who attempted to split the Sangha), knowing what is Dharma (the teachings) and what is not Dharma, spoke false and deceptive words in order to destroy the Sangha. This is the greatest sin because such actions harm and destroy the Dharmakaya (Dharma-body) of the Buddha, obstructing sentient beings in the world from being reborn in the heavens and attaining the path of liberation. If the Sangha has been destroyed, and not yet restored to harmony, then all sentient beings in the world, whether entering the path, attaining the fruit, being free from defilements, or exhausting the outflows (referring to the attainment of Arhatship), will be obstructed. The activities of practicing meditation, reciting scriptures, and contemplating the Dharma will cease. In the entire great thousand world system, the Dharmachakra (Wheel of Dharma) cannot turn, and the minds and bodies of gods, humans, dragons, and other beings will be disturbed.' Therefore, such a sin will cause the Vipaka (ripening result) of one kalpa (eon) in Avici hell. The remaining four Anantarika-karmas are, in order of severity, the fifth most severe, the third most severe, the first least severe, and the second least severe, because the kindness and other factors harmed are fewer. 'Generating the thought-karma of the First Existence is the greatest result among worldly good deeds.' Here, 'thought' refers to karma. It refers to generating the thought-karma of the Akanistha (highest heaven in the Form Realm). Among worldly good deeds, this is the greatest result because it can cause the result of eighty thousand great kalpas. From the perspective of Vipaka, the karma of the Akanistha heaven is the most supreme. If from the perspective of Visamyoga-phala (the result of detachment), the thought-karma corresponding to Vajropamasamadhi (diamond-like samadhi) can obtain the greatest result, cutting off all bonds of affliction. In order to obtain this result, and to distinguish it from other results, it is said to be 'worldly good'. Starting from the sixth question, it clarifies the karmas that are similar to Anantarika-karmas. The treatise states: 'Is it only Anantarika-karmas that will definitely cause one to fall into hell? Will those karmas that are similar to Anantarika-karmas also definitely cause one to fall into hell?' Some teachers say: 'Not the result born from Anantarika-karmas.' (The explanation says that this is an answer. Karmas similar to Anantarika-karmas do not immediately cause one to fall into hell in the second life. This is called 'not born from Anantarika-karmas,' referring to accepting the result in a later life.) What are the karmas that are similar to Anantarika-karmas? The verse says: 'Defiling one's mother, defiling an Arhat nun (a nun who has attained Arhatship), killing a Bodhisattva (a being on the path to Buddhahood) abiding in samadhi (a Bodhisattva who has cultivated excellent characteristics for hundreds of kalpas), and a Sravaka (a disciple of the Buddha) who is a noble one with learning, severing the causes of harmony in the Sangha, destroying a Stupa (a monument containing relics of the Buddha), these are karmas similar to Anantarika-karmas.' The explanation says: 'Defiling one's mother, and defiling an Arhat nun, are similar to the sin of killing one's mother. Killing a Bodhisattva abiding in samadhi is similar to the sin of killing one's father. Killing a Sravaka who is a noble one with learning'
聖者。殺羅漢罪同類。奪僧和合緣(僧資具等)。破僧罪同類。破壞率堵婆(此云高顯也)。出佛身血罪同類。
從此第五。明三時障。論云。有異熟業於三時中。極能為障。言三時者。頌曰。
將得忍不還 無學業為障
釋曰。若從頂位將得忍位。感惡趣業皆極為障。以忍超彼異熟地故(地獄果是)。如人將離本所居國。一切債主。皆極為障。若有將得不還果時。欲界系業。皆極為障。唯除隨順現法受業(以不還果。受欲現業。故除也)。若有將得無學果時。色無色業。皆極為障。亦除順現。二喻如前。
從此大文第六。明菩薩相。就中分四。一明住定位。二明修相業。三明供養佛。四明六度圓。此下第一明住定位。論云。如上所言。住定菩薩。為從何位得住定名。彼復云何。說名為定。頌曰。
從修妙相業 菩薩得定名 生善趣貴家 具男念堅固
釋曰。從修妙相業者。謂三無數劫外。于百大劫。修三十二妙相果業。得住定名。此有六義。得名為定。一善趣定。常生人天。非惡趣故。二生貴家定。常生婆羅門。或剎帝利。巨富長者。大婆羅門家(此云豪族)三具根定。于貴家中。常具勝根。無缺減故。四男定。常受男身。不為女故。五念定。常憶宿命。六堅固定。所作
【現代漢語翻譯】 現代漢語譯本：聖者，殺害阿羅漢的罪過與以下罪過同等：破壞僧團的和合（包括奪取僧侶的資具等），破壞僧團的罪過與以下罪過同等：破壞佛塔（即高顯的建築物），使佛陀流血的罪過與以下罪過同等。
從這裡開始是第五部分，闡明三種時期的障礙。論中說，有些異熟業在三種時期中，特別容易成為障礙。這三種時期是指什麼呢？頌文說：
『將得忍不還，無學業為障』
解釋：如果從頂位即將獲得忍位時，感得惡趣的業力都會成為極大的障礙。因為忍位超越了惡趣的異熟果報（即地獄的果報）。就像一個人即將離開他所居住的國家，所有的債主都會成為極大的障礙。如果有人即將獲得不還果時，欲界系的業力都會成為極大的障礙，但隨順現法受的業除外（因為不還果會接受欲界的現報業力，所以排除）。如果有人即將獲得無學果時，色界和無色界的業力都會成為極大的障礙，同樣排除隨順現法受的業。這兩個比喻和前面一樣。
從這裡開始是第六大部分，闡明菩薩的相。其中分為四個部分：一是闡明住定的位次，二是闡明修行的相和業，三是闡明供養佛，四是闡明六度圓滿。下面是第一部分，闡明住定的位次。論中說，如上所說，住定菩薩，是從哪個位次得到住定這個名稱的？以及，什麼又被稱為『定』呢？頌文說：
『從修妙相業，菩薩得定名，生善趣貴家，具男念堅固』
解釋：從修妙相業來說，是指在三大阿僧祇劫之外，用一百個大劫的時間，修習三十二種妙相的果報之業，從而得到住定的名稱。這裡有六種含義，可以被稱為『定』：一是善趣定，常生於人天善道，不會墮入惡趣；二是生貴家定，常生於婆羅門（Brahman）或剎帝利（Kshatriya），巨富長者，大婆羅門家（即豪族）；三是具根定，在貴族家庭中，常常具備殊勝的根器，沒有殘缺；四是男定，常常受生為男子之身，不會成為女子；五是念定，常常能夠憶起宿命；六是堅固定，所作
【English Translation】 English version: Venerable one, the sin of killing an Arhat (one who has attained Nirvana) is equivalent to the following: disrupting the harmony of the Sangha (monastic community, including depriving monks of their necessities), the sin of disrupting the Sangha is equivalent to the following: destroying a Stupa (a tall and prominent structure), causing the Buddha to bleed is equivalent to the following.
From here, the fifth section begins, elucidating the obstacles of the three times. The treatise states that some Vipaka karma (karma that ripens into consequences) is particularly likely to become an obstacle in the three times. What are these three times? The verse says:
'When about to attain Kshanti (patience/acceptance) or Anagamin (non-returning), the karma of the Non-learner is an obstacle.'
Explanation: If, from the peak position, one is about to attain the position of Kshanti, the karma that leads to evil destinies will become a great obstacle. This is because Kshanti transcends the Vipaka results of evil destinies (i.e., the results of hell). It is like a person who is about to leave the country where he lives, all the creditors will become a great obstacle. If someone is about to attain the Anagamin fruit, the karma of the desire realm will become a great obstacle, except for the karma that accords with present-life experiences (because the Anagamin fruit will receive the present-life karma of the desire realm, so it is excluded). If someone is about to attain the Arhat fruit (the fruit of a non-learner), the karma of the form and formless realms will become a great obstacle, also excluding the karma that accords with present-life experiences. The two metaphors are the same as before.
From here, the sixth major section begins, elucidating the characteristics of a Bodhisattva (an enlightened being). It is divided into four parts: first, elucidating the position of abiding in certainty; second, elucidating the characteristics and karma of practice; third, elucidating the offering to the Buddha; and fourth, elucidating the perfection of the six paramitas (perfections). Below is the first part, elucidating the position of abiding in certainty. The treatise states, as mentioned above, from which position does a Bodhisattva abiding in certainty obtain the name 'abiding in certainty'? And what is called 'certainty'? The verse says:
'From cultivating the karma of excellent characteristics, a Bodhisattva obtains the name of certainty, born in good realms and noble families, possessing male faculties and firm mindfulness.'
Explanation: From cultivating the karma of excellent characteristics, it refers to cultivating the karma that results in the thirty-two excellent characteristics for a hundred great kalpas (aeons) beyond three asamkhyeya kalpas (incalculable aeons), thereby obtaining the name of abiding in certainty. There are six meanings here that can be called 'certainty': first, certainty of good realms, constantly born in the good realms of humans and devas (gods), not falling into evil destinies; second, certainty of being born in noble families, constantly born in Brahman (priestly caste) or Kshatriya (warrior caste) families, wealthy elders, great Brahman families (i.e., aristocratic families); third, certainty of possessing faculties, in noble families, constantly possessing superior faculties, without deficiency; fourth, certainty of being male, constantly receiving a male body, not becoming female; fifth, certainty of mindfulness, constantly able to remember past lives; sixth, certainty of firmness, what is done
善事。常無退屈。謂于利樂諸有情中。他來違逆。皆能堪忍。心無厭倦。如世傳有無價馱婆(此云無價奴。不用錢買。名無價奴也)當知此言。目彼菩薩。由久修習無緣(無緣亦起。故名無緣)大悲。任運恒時。系屬他故。普觀眾生。皆攝同已。或常觀已。如彼僕使。謂於一切難求事中。皆能堪忍。勞迫事中。皆能荷負。
從此第二。明修相業。論云。修妙相業。其相云何。頌曰。
贍部男對佛 佛思思所成 余百劫方修 各百福嚴飾
釋曰。贍部男對佛者。修妙相業。唯贍部洲人。覺慧利故。要男子身。已超女故 言對佛者。唯現對佛也。佛思思所成者。此妙相業。觀佛起思。思所成攝。余百劫方修者。三無數外。余百大劫。修妙相業。諸佛因中。法應如是。唯釋迦佛。精進熾然。能超九劫。九十一劫。修妙相成也。各百福嚴飾者。三十二相。業各百福莊嚴。百個善思。名為百福。如修足下平滿相。時。先起五十思。修治身器。使令清凈。次起一思。正牽引彼。後起五十思。令其圓滿。譬如農夫先治畦隴。次下種子。后以糞水。而覆溉之。修足既然。余相亦爾。五十思者。謂十善道。各有五思。且初不殺業。有五思者。一離殺思。二勸道思。三讚美思。四隨喜思。五迴向思。乃至正見。應知
【現代漢語翻譯】 現代漢語譯本： 善事：經常不退縮、不屈服。這意味著在利益和快樂所有眾生的過程中，即使他人前來違逆，都能忍受，內心沒有厭倦。就像世俗流傳的『無價馱婆』（意思是『無價的奴僕』，不用錢買，名為無價的奴僕），應當知道這個說法，指的是那些菩薩。由於長期修習無緣大悲（沒有特定對象也能生起，所以名為無緣），自然而然地、恒常地與他人相聯繫，普遍地看待眾生，都攝取他們如同自己一樣，或者經常這樣觀想自己，如同僕人一樣。這意味著在一切難以尋求的事情中，都能忍受；在勞累逼迫的事情中，都能承擔。
從此第二部分，闡明修習殊勝相的行業。論中說：『修習殊勝相的行業，它的相是什麼樣的呢？』頌詞說：
『贍部男對佛，佛思思所成，余百劫方修，各百福嚴飾。』
解釋：『贍部男對佛』，修習殊勝相的行業，只有贍部洲的人，因為覺悟和智慧敏銳。必須是男子之身，因為已經超越了女子之身。『言對佛者』，只指現在面對佛陀。『佛思思所成者』，這些殊勝相的行業，是觀察佛陀而生起思念，由思念所成就攝持。『余百劫方修者』，在三大阿僧祇劫之外，還要用一百個大劫，修習殊勝相的行業。諸佛在因地中，法則應該是這樣。只有釋迦牟尼佛，精進熾盛，能夠超越九劫，用九十一個劫，修習成就殊勝相。『各百福嚴飾者』，三十二相，每個相都用一百種福德來莊嚴。一百個善思，稱為一百福。比如修習足下平滿相的時候，先發起五十個思，修治身體的器官，使之清凈。然後發起一個思，正式牽引它。最後發起五十個思，使它圓滿。譬如農夫先修整田埂，然後播下種子，最後用糞水來覆蓋澆灌它。修習足下平滿相是這樣，其餘的相也是這樣。五十個思，指的是十善道，每個善道各有五個思。比如最初的不殺業，有五個思：一是遠離殺生的思，二是勸導他人不殺生的思，三是讚美不殺生的思，四是隨喜他人不殺生的思，五是將功德迴向給一切眾生的思。乃至正見，也應該知道是這樣。
【English Translation】 English version: Good deeds: Constantly without retreat or discouragement. This means that in the process of benefiting and bringing joy to all sentient beings, even if others come to oppose, one can endure it, and the mind has no weariness. It is like the worldly saying 'Priceless Dhruba' (meaning 'priceless servant', not bought with money, named priceless servant), one should know that this saying refers to those Bodhisattvas. Due to long-term cultivation of causeless great compassion (arising even without a specific object, hence named causeless), naturally and constantly connected with others, universally regarding sentient beings, all embracing them as oneself, or constantly contemplating oneself as a servant. This means that in all difficult-to-seek matters, one can endure; in tiring and pressing matters, one can bear the burden.
From this second part, it clarifies the practice of the karma of excellent marks. The treatise says: 'Practicing the karma of excellent marks, what are its marks like?' The verse says:
'Jambudvipa man facing the Buddha, formed by the Buddha's thoughts, cultivated over a hundred kalpas, each adorned with a hundred blessings.'
Explanation: 'Jambudvipa man facing the Buddha', practicing the karma of excellent marks, only people of Jambudvipa, because of their sharp awakening and wisdom. It must be a male body, because it has transcended the female body. 'Speaking of facing the Buddha', it only refers to now facing the Buddha. 'Formed by the Buddha's thoughts', these karmas of excellent marks are observing the Buddha and arising thoughts, achieved and held by thoughts. 'Cultivated over a hundred kalpas', outside of the three countless asankhyeya kalpas, it also takes a hundred great kalpas to cultivate the karma of excellent marks. The law should be like this for all Buddhas in the causal stage. Only Shakyamuni Buddha, with ardent diligence, was able to surpass nine kalpas, and used ninety-one kalpas to cultivate and achieve the excellent marks. 'Each adorned with a hundred blessings', the thirty-two marks, each mark is adorned with a hundred kinds of blessings. A hundred good thoughts are called a hundred blessings. For example, when practicing the flat and even soles of the feet, first generate fifty thoughts, cultivating the organs of the body, making them pure. Then generate one thought, formally drawing it. Finally generate fifty thoughts, making it complete. It is like a farmer first repairing the ridges of the field, then sowing the seeds, and finally covering and irrigating it with manure and water. Practicing the flat and even soles of the feet is like this, and the rest of the marks are also like this. The fifty thoughts refer to the ten virtuous paths, each virtuous path having five thoughts. For example, the initial non-killing karma has five thoughts: first, the thought of abstaining from killing; second, the thought of persuading others not to kill; third, the thought of praising non-killing; fourth, the thought of rejoicing in others' non-killing; fifth, the thought of dedicating the merit to all sentient beings. And so on, even right view, should also be known to be like this.
亦爾。是名五十思。問何名為一福量。答有說。唯除近佛菩薩。所餘一切有情富樂果業。名一福量。有說感大千世界業。為一福量。有說量無邊際。唯佛能知。
從此第三。明供養佛。就中分二。一明佛數。二明所逢佛。初明佛數者。論云。今我大師。昔為菩薩。於三無數劫。供養幾佛耶。頌曰。
於三無數劫 各供養七萬 又如次供養 五六七千佛
釋曰。初無數劫。供養七萬五千佛。第二無數劫。供養七萬六千佛。第三無數劫。供養七萬七千佛。
從此第二。明所逢佛。論云。三無數劫。一一滿時。及初發心。各逢何佛。頌曰。
三無數劫滿 逆次逢勝觀 燃燈寶髻佛 初釋迦牟尼
釋曰。言逆次者。自後向前。謂于第三無數劫滿。逢勝觀佛。第二劫滿。逢燃燈佛。第一劫滿。逢寶髻佛。最初發心。逢釋迦牟尼。發弘誓言。愿我當作佛。一如今世尊。彼佛世尊。末劫出世。正法住一千年。故今如來一一同彼。
從此第四。明六度圓者。論云。我釋迦牟尼。於何位中。何波羅蜜多。修習圓滿。頌曰。
但由悲普施 被折身無忿 讚歎底沙佛 次無上菩提 六波羅蜜多 于如是四位 一二又一二 如次修圓滿
釋曰。但由悲普施者。明
【現代漢語翻譯】 現代漢語譯本： 『是的，』這被稱為五十思。問：『什麼被稱為一福量？』答：『有一種說法是，除了接近佛和菩薩的人之外，其餘一切有情眾生的富樂果報，被稱為一福量。』另一種說法是，『感得大千世界的業力，為一福量。』還有一種說法是，『福量無邊無際，只有佛才能知道。』
從此第三部分，闡明供養佛。其中分為兩部分：一是說明佛的數量，二是說明所遇到的佛。首先說明佛的數量。《論》中說：『現在我的大師（釋迦牟尼佛），過去作為菩薩時，在三個無數劫中，供養了多少佛呢？』頌詞說：
『於三無數劫，各供養七萬，又如次供養，五六七千佛。』
解釋說：第一個無數劫，供養了七萬五千佛。第二個無數劫，供養了七萬六千佛。第三個無數劫，供養了七萬七千佛。
從此第二部分，闡明所遇到的佛。《論》中說：『三個無數劫，每一個劫滿時，以及最初發心時，各自遇到了哪尊佛？』頌詞說：
『三無數劫滿，逆次逢勝觀（Śreṇyādarśa）佛，燃燈（Dīpaṃkara）佛，寶髻（Ratnaśikhin）佛，初釋迦牟尼（Śākyamuni）。』
解釋說：『逆次』是指從後向前。即在第三個無數劫滿時，遇到勝觀佛。第二個劫滿時，遇到燃燈佛。第一個劫滿時，遇到寶髻佛。最初發心時，遇到釋迦牟尼佛。併發下弘大的誓願：『愿我將來成佛，像現在的世尊一樣。』燃燈佛世尊在末劫出世，正法住世一千年。所以現在如來（釋迦牟尼佛）的種種示現都與燃燈佛相似。
從此第四部分，闡明六度圓滿。《論》中說：『我的釋迦牟尼佛，在哪個位次中，哪種波羅蜜多（pāramitā）修習圓滿？』頌詞說：
『但由悲普施，被折身無忿，讚歎底沙（Tiṣya）佛，次無上菩提，六波羅蜜多，于如是四位，一二又一二，如次修圓滿。』
解釋說：『但由悲普施』，說明
【English Translation】 English version: 『Yes,』 this is called fifty thoughts. Question: 『What is called one measure of merit (Eka-puṇya-māṇa)?』 Answer: 『One explanation is that, except for those close to Buddhas and Bodhisattvas, the joyful and prosperous karmic results of all other sentient beings are called one measure of merit.』 Another explanation is, 『The karma that causes the great chiliocosm (Mahā-sāhasra-loka-dhātu) is one measure of merit.』 Still another explanation is, 『The measure of merit is boundless, and only the Buddha knows it.』
From this third part, it explains offering to the Buddhas. It is divided into two parts: first, explaining the number of Buddhas; second, explaining the Buddhas encountered. First, explaining the number of Buddhas. The Treatise says: 『Now, my master (Śākyamuni Buddha), in the past when he was a Bodhisattva, how many Buddhas did he make offerings to in the three countless kalpas (asaṃkhyeya-kalpa)?』 The verse says:
『In three countless kalpas, he made offerings to seventy thousand each, and then in sequence, five, six, seven thousand Buddhas.』
The explanation says: In the first countless kalpa, he made offerings to seventy-five thousand Buddhas. In the second countless kalpa, he made offerings to seventy-six thousand Buddhas. In the third countless kalpa, he made offerings to seventy-seven thousand Buddhas.
From this second part, it explains the Buddhas encountered. The Treatise says: 『In the three countless kalpas, when each kalpa was completed, and at the initial arising of the mind, which Buddhas were encountered respectively?』 The verse says:
『When the three countless kalpas were completed, in reverse order, he encountered Śreṇyādarśa Buddha, Dīpaṃkara Buddha, Ratnaśikhin Buddha, and initially Śākyamuni.』
The explanation says: 『In reverse order』 means from back to front. That is, when the third countless kalpa was completed, he encountered Śreṇyādarśa Buddha. When the second kalpa was completed, he encountered Dīpaṃkara Buddha. When the first kalpa was completed, he encountered Ratnaśikhin Buddha. At the initial arising of the mind, he encountered Śākyamuni Buddha. And he made a great vow: 『May I become a Buddha in the future, like the present World-Honored One.』 Dīpaṃkara Buddha appeared in the degenerate kalpa, and the Proper Dharma (saddharma) remained in the world for one thousand years. Therefore, the manifestations of the present Tathāgata (Śākyamuni Buddha) are all similar to those of Dīpaṃkara Buddha.
From this fourth part, it explains the perfection of the six perfections (ṣaṭ-pāramitā). The Treatise says: 『In which position did my Śākyamuni Buddha perfect which pāramitā?』 The verse says:
『Solely through compassion and universal giving, being dismembered without anger, praising Tiṣya Buddha, then unsurpassed Bodhi, the six pāramitās, in these four positions, one, two, and one, two, were perfected in sequence.』
The explanation says: 『Solely through compassion and universal giving』 explains that
施也。若時普菩薩施一切乃至眼髓。而無吝惜。但由悲心。非求勝生(人天生也)。齊此佈施波羅蜜多。修習圓滿。被折身無忿者。明戒忍二也。若時菩薩。被折身支。心無少忿。齊此所修。戒忍圓滿。折身不報。凈戒圓滿。心無忿故。忍辱圓滿。讚歎底沙佛(此云圓滿)者。此明精進。若時菩薩。勇猛精進。因行遇見底沙如來。坐寶龕中。入火界定。威光赫奕。特異於常。專誠瞻仰。忘下一足。經七日夜。以無怠。凈心以妙伽陀。贊彼佛曰。
天地此界多聞室 逝宮天處十方無 丈夫牛王大沙門 尋地山林遍無等
釋曰。天地者。天上地下也。此界者。此三千界也。毗沙門宮。此云多聞室。信敬名聞滿十方故。逝宮者。大梵天王宮也。外道執彼為常。佛為破彼呼為逝宮。天處者。諸餘天處也。非直逝宮等。無有似佛。十方世界。亦無似佛。尋地。尋山。尋林。遍無與佛等也。如是贊已。便超九劫。齊此精進波羅蜜多。修習圓滿。次無上菩提者。此明定慧也。金剛喻定。鄰次成佛。名次無上。齊此定慧波羅蜜多。修習圓滿。于如是四位者。初施位。第二無忿位。第三精進位。第四次無上位也。一二又一二者。一者初施位。一波羅蜜多也。二者無忿位。二波羅蜜多也。又一者。于精進位。一波羅蜜多也
【現代漢語翻譯】 現代漢語譯本： 佈施。如果當時普菩薩佈施一切乃至眼髓（眼髓：眼睛的精華），而沒有吝惜，只是因為悲憫之心，並非爲了求得更好的來生（人天生也：指投生到人道或天道）。到此，佈施波羅蜜多（波羅蜜多：到達彼岸）修習圓滿。被折磨身體而沒有忿恨，說明持戒和忍辱兩種波羅蜜多。如果當時菩薩，被折磨身體肢體，心中沒有絲毫忿恨，到此所修的持戒和忍辱就圓滿了。被折磨身體而不報復，是凈戒圓滿；心中沒有忿恨，是忍辱圓滿。讚歎底沙佛（底沙佛：圓滿），這是說明精進。如果當時菩薩，勇猛精進，因為修行遇到底沙如來，坐在寶龕中，進入火界定（火界定：一種禪定），威光赫奕，特別不同於平常，專心誠意地瞻仰，忘記放下腳，經過七日七夜，沒有懈怠，用清凈的心以美妙的伽陀（伽陀：偈頌）讚美那位佛說： 『天地此界多聞室，逝宮天處十方無，丈夫牛王大沙門，尋地山林遍無等。』 釋義：天地，天上地下。此界，此三千大千世界。毗沙門宮，這裡稱為多聞室，因為信敬和名聞充滿十方。逝宮，大梵天王的宮殿。外道認為那是永恒不變的，佛爲了破除他們的這種觀念，稱之為逝宮。天處，其他的諸天之處。不僅僅是逝宮等，沒有像佛一樣的。十方世界，也沒有像佛一樣的。尋找大地，尋找山，尋找森林，到處都沒有能與佛相比的。這樣讚歎之後，便超越了九劫（劫：極長的時間單位）。到此，精進波羅蜜多修習圓滿。其次是無上菩提（菩提：覺悟），這是說明定和慧。金剛喻定（金剛喻定：堅不可摧的禪定），鄰近成就佛果，名為次無上。到此，定慧波羅蜜多修習圓滿。在這樣的四個階段中，第一個是佈施階段，第二個是沒有忿恨的階段，第三個是精進階段，第四個是次無上的階段。『一二又一二』，『一』指的是最初的佈施階段，一個波羅蜜多。『二』指的是沒有忿恨的階段，兩個波羅蜜多。『又一』指的是在精進階段，一個波羅蜜多。
【English Translation】 English version: Giving. If at that time, Bodhisattva Pu (Pu Bodhisattva) gave everything, even his eye marrow (eye marrow: the essence of the eyes), without any stinginess, but only out of compassion, not seeking a better rebirth (human and heavenly rebirths: referring to being reborn into the human or heavenly realms). At this point, the Dāna Pāramitā (Pāramitā: reaching the other shore) is cultivated to perfection. Being tormented in body without resentment indicates the two Pāramitās of morality and patience. If at that time, the Bodhisattva, being tormented in body and limbs, has no slightest resentment in his heart, then the morality and patience he cultivates are perfected. Being tormented in body without retaliation is the perfection of pure morality; having no resentment in the heart is the perfection of patience. Praising Dīpaṃkara Buddha (Dīpaṃkara Buddha: the complete one), this illustrates diligence. If at that time, the Bodhisattva, being courageous and diligent, encounters Dīpaṃkara Tathāgata while practicing, sitting in a jeweled shrine, entering the Fire Element Samādhi (Fire Element Samādhi: a type of meditation), his majestic light blazing, extraordinarily different from usual, attentively and sincerely gazing, forgetting to put down his foot, for seven days and nights, without laziness, using a pure heart with a wonderful Gāthā (Gāthā: verse) to praise that Buddha, saying: 『Heaven and earth, this realm, the Chamber of the Well-Learned, the Passing Palace, heavenly abodes, are nowhere in the ten directions; the hero, the king of oxen, the great Śrāmaṇa, searching the earth, mountains, and forests, is nowhere equal.』 Explanation: Heaven and earth, above the heavens and below the earth. This realm, this trichiliocosm. Vaiśravaṇa's palace, here called the Chamber of the Well-Learned, because faith, respect, and fame fill the ten directions. The Passing Palace, the palace of the Great Brahmā King. Externalists consider it to be eternal, but the Buddha, in order to dispel their notion, calls it the Passing Palace. Heavenly abodes, the abodes of other devas. Not only the Passing Palace, etc., there is nothing like the Buddha. The worlds of the ten directions also have nothing like the Buddha. Searching the earth, searching the mountains, searching the forests, everywhere there is nothing comparable to the Buddha. After praising in this way, he transcends nine kalpas (kalpa: an extremely long unit of time). At this point, the Vīrya Pāramitā is cultivated to perfection. Next is Anuttarā-samyak-saṃbodhi (Anuttarā-samyak-saṃbodhi: unsurpassed perfect enlightenment), this illustrates concentration and wisdom. The Vajra-like Samādhi (Vajra-like Samādhi: an indestructible meditation), being close to achieving Buddhahood, is called next to unsurpassed. At this point, the Dhyāna and Prajñā Pāramitās are cultivated to perfection. In these four stages, the first is the giving stage, the second is the stage of no resentment, the third is the diligence stage, and the fourth is the next to unsurpassed stage. 『One, two, and one, two,』 『one』 refers to the initial giving stage, one Pāramitā. 『Two』 refers to the stage of no resentment, two Pāramitās. 『Again one』 refers to the diligence stage, one Pāramitā.
。又二者。次無上位。二波羅蜜多也。
從此大文第七。明施戒修。就中分二。一略明施戒修。二廣明施戒修。此下第一。略明者。論云。契經說。有三福業事。一施類福業事。二戒類福業事。三修類福業事。此云何立福業事名。頌曰。
施戒修三類 各隨其所應 受福業事名 差別如業道
釋曰。施戒修三類者。定名為修。類謂性類。謂施戒修。各別性類也。各隨其所應受福業事名者。謂施等三。皆名為福。于中或有是福業事。或是業不是事。或是事不是業。名各隨所應也 且初施類中。有身語二業。名福業事。善故名福。作故名業。思所託故名事。事者所依義也 彼身語上。能等起思。唯名福業。善故名福。作故名業。思不自托。故不名事 思俱有法。唯受福名。體非造作。故不名業。思不正托。故不名事。思正托者。謂身語也 戒類既唯身語業性故。皆具受福業事名。準前應釋 修類中慈唯名福事。善故名福。慈相應思。托慈為門。而造作故。故慈名事。謂業之事故也 慈俱時思。及俱時戒。唯名福業。善故名福。作故名業。除思戒外余俱有法。唯受福名。差別如業道者。如業道中。謂前七種。是業亦道。貪瞋等三。是道非業。道名通十。業唯前七。今福業事通局亦爾。福名即通。事業
【現代漢語翻譯】 現代漢語譯本：還有這二者，是次第上沒有更高級別的，指兩種波羅蜜多（Pāramitā，到彼岸）。
從此段開始是本文的第七部分，闡明佈施、持戒、修行。其中分為兩部分：一是簡要闡明佈施、持戒、修行；二是詳細闡明佈施、持戒、修行。以下是第一部分，簡要闡明。論中說：『契經』中說，有三種福業事：一是佈施類的福業事，二是持戒類的福業事，三是修行類的福業事。這如何被立為福業事之名呢？頌詞說：
『佈施、持戒、修行這三類，各自根據其相應的，接受福業事之名，差別就像業道一樣。』
解釋：佈施、持戒、修行這三類，『定』被命名為修行，『類』指的是性質類別。意思是佈施、持戒、修行，各自是不同的性質類別。『各自根據其相應的，接受福業事之名』，意思是說佈施等三種，都可以稱為『福』。其中有些是福業事，有些是業但不是事，有些是事但不是業，名稱各自根據其相應的。首先，在佈施類中，有身、語兩種業，稱為福業事。因為是善的，所以稱為『福』；因為是造作的，所以稱為『業』；因為是思所依託的，所以稱為『事』。『事』是所依的意思。在那身、語之上，能夠發起思，只稱為福業。因為是善的，所以稱為『福』；因為是造作的，所以稱為『業』；因為思不自己依託，所以不稱為『事』。與思同時存在的法，只接受『福』這個名稱。本體不是造作，所以不稱為『業』；思不正依託，所以不稱為『事』。思正依託的，指的是身、語。持戒類既然只是身、語業的性質，所以都完全接受福業事之名，可以參照前面的解釋。修行類中，慈只稱為『福事』。因為是善的，所以稱為『福』。與慈相應的思，依託慈作為門徑而造作，所以慈稱為『事』，是業的事。與慈同時存在的思，以及同時存在的戒，只稱為『福業』。因為是善的，所以稱為『福』；因為是造作的，所以稱為『業』。除了思、戒之外，其餘同時存在的法，只接受『福』這個名稱。『差別就像業道一樣』，就像業道中，前七種是業也是道，貪、嗔等三種是道但不是業。『道』這個名稱通用於十種，『業』只用於前七種。現在福業事的通用和侷限也是這樣，『福』這個名稱是通用的，『事業』。
【English Translation】 English version: Furthermore, these two are without a higher level in sequence, referring to the two Pāramitās (Pāramitā, to the other shore).
From this point begins the seventh major section of the text, elucidating giving, discipline, and cultivation. It is divided into two parts: first, a concise explanation of giving, discipline, and cultivation; second, a detailed explanation of giving, discipline, and cultivation. What follows is the first part, the concise explanation. The treatise states: 'The Sutras say that there are three meritorious activities: first, meritorious activities of giving; second, meritorious activities of discipline; third, meritorious activities of cultivation.' How are these established as names of meritorious activities? The verse says:
'Giving, discipline, and cultivation, these three categories, each according to its corresponding, receive the name of meritorious activity, the differences being like the paths of karma.'
Explanation: Giving, discipline, and cultivation, these three categories, 'definitely' are named cultivation, 'category' refers to the nature of the category. It means that giving, discipline, and cultivation, each is a different nature category. 'Each according to its corresponding, receives the name of meritorious activity,' means that giving and the other two, all can be called 'merit'. Among them, some are meritorious activities, some are karma but not activity, some are activity but not karma, the names each according to its corresponding. First, in the category of giving, there are body and speech two karmas, called meritorious activities. Because it is good, it is called 'merit'; because it is created, it is called 'karma'; because it is relied upon by thought, it is called 'activity'. 'Activity' means that which is relied upon. On that body and speech, able to arise thought, only called meritorious karma. Because it is good, it is called 'merit'; because it is created, it is called 'karma'; because thought does not rely on itself, it is not called 'activity'. The dharmas co-existing with thought, only receive the name 'merit'. The substance is not created, so it is not called 'karma'; thought does not rely correctly, so it is not called 'activity'. Thought that relies correctly refers to body and speech. Since the category of discipline is only the nature of body and speech karma, so all completely receive the name of meritorious activity, can refer to the previous explanation. In the category of cultivation, loving-kindness is only called 'meritorious activity'. Because it is good, it is called 'merit'. The thought corresponding to loving-kindness, relies on loving-kindness as a gateway and creates, so loving-kindness is called 'activity', it is the activity of karma. The thought co-existing with loving-kindness, and the discipline co-existing, only called 'meritorious karma'. Because it is good, it is called 'merit'; because it is created, it is called 'karma'. Except for thought and discipline, the remaining co-existing dharmas, only receive the name 'merit'. 'The differences being like the paths of karma,' just like in the paths of karma, the first seven are karma and also path, greed, anger, and the other three are path but not karma. The name 'path' is commonly used for ten kinds, 'karma' is only used for the first seven kinds. Now the commonality and limitation of meritorious activities are also like this, the name 'merit' is commonly used, 'activity'.
不定。此等差別。如業道也。有說唯思。是真福業。福業之事。謂施戒修。以三為門。福業轉故。
從此第二。廣明施戒修。就中分三。一明佈施。二明戒修。三明法施。第一佈施中。復分為九。一明佈施。二明施益差別。三明施果別因。四明施福最勝。五明施果無量。六明業輕重相。七明造作增長。八明施制多福。九明果由內心。此下第一明佈施者。論云。云何法名施。施招何果。頌曰。
由此舍名施 謂為供為益 身語及能發 此招大富果
釋曰。由此舍名施者。由此無貪心。及能發身語。方能捨財物故。無貪等是真施體。謂為供為益者。謂為供養饒益有情。故行施也。身語及能發者。此明舍具。謂身語業。及此能發。名為舍具。言能發者。謂無貪心。及一聚心心所故。有頌曰。若人以凈心(無貪心也)。輟已而行施。此剎那善蘊(此有五蘊。能發有四蘊。所發身語。是色蘊也)。總立以施名 準此頌文。故知佈施五蘊為體。言施類福者。類之言體。意明此福以施為體。如葉類器。此器以葉為體也。戒修類福。準此應釋。
從此第二。明施益差別。論云。為何所益。而行施耶。頌曰。
為益自他俱 不為二行施
釋曰。為益自者。為益自身。而行施也。謂未離欲。若凡
【現代漢語翻譯】 現代漢語譯本：不確定。這些差別就像業道一樣。有人說只有思是真正的福業。福業的事情，包括佈施、持戒、修行，以這三者為入門。福業因此而增長。
從這裡開始第二部分，廣泛地闡述佈施、持戒、修行。其中分為三部分：第一部分闡述佈施，第二部分闡述持戒和修行，第三部分闡述法施。第一部分佈施中，又分為九個方面：第一，闡述佈施；第二，闡述佈施利益的差別；第三，闡述佈施果報的不同原因；第四，闡述佈施的福德最為殊勝；第五，闡述佈施的果報無量；第六，闡述業的輕重之相；第七，闡述造作和增長；第八，闡述建造佛塔能獲得更多福報；第九，闡述果報由內心決定。下面是第一部分闡述佈施。論中說：什麼樣的法稱為佈施？佈施招感什麼樣的果報？頌詞說：
由此捨棄稱為佈施，是爲了供養和利益；身語以及能引發（佈施）的行為，這能招感大富的果報。
解釋：『由此捨棄稱為佈施』，是因為沒有貪心，並且能夠通過身語來捨棄財物。沒有貪心等是真正的佈施的本體。『爲了供養和利益』，是爲了供養和饒益有情眾生而行佈施。『身語以及能引發』，這裡說明了佈施的工具，即身語的行為，以及引發這些行為的因素，稱為佈施的工具。所說的『能引發』，是指沒有貪心，以及一心專注的心和心所。有頌詞說：『如果有人以清凈心（沒有貪心），拿出自己擁有的東西來行佈施，這剎那間的善蘊（這裡有五蘊，能引發佈施的有四蘊，所引發的身語是色蘊）。總的來說，可以稱為佈施。』根據這首頌詞，可知佈施以五蘊為本體。所說的『佈施這類福德』，『類』的意思是本體，意思是說這種福德以佈施為本體，就像用樹葉做的器皿，這個器皿以樹葉為本體一樣。持戒和修行這類福德，也應該這樣解釋。
從這裡開始第二部分，闡述佈施利益的差別。論中說：爲了什麼利益而行佈施呢？頌詞說：
爲了利益自己、他人以及雙方，不爲了其他兩種原因而行佈施。
解釋：『爲了利益自己』，是爲了利益自身而行佈施。指的是沒有脫離慾望的凡夫。
【English Translation】 English version: Uncertain. These differences are like the path of karma. Some say that only thought is true meritorious karma. The matters of meritorious karma include giving, discipline, and cultivation, using these three as the entry point. Meritorious karma thus increases.
From here begins the second part, extensively explaining giving, discipline, and cultivation. It is divided into three parts: the first part explains giving, the second part explains discipline and cultivation, and the third part explains Dharma giving. In the first part on giving, it is further divided into nine aspects: first, explaining giving; second, explaining the differences in the benefits of giving; third, explaining the different causes of the fruits of giving; fourth, explaining that the merit of giving is the most supreme; fifth, explaining that the fruits of giving are immeasurable; sixth, explaining the characteristics of the lightness and heaviness of karma; seventh, explaining creation and growth; eighth, explaining that building stupas brings more merit; ninth, explaining that the fruits are determined by the inner mind. Below is the first part explaining giving. The treatise says: What kind of Dharma is called giving? What kind of fruits does giving bring? The verse says:
By this relinquishment it is called giving, which is for offering and benefiting; body, speech, and what can initiate (giving), this can bring the fruit of great wealth.
Explanation: 『By this relinquishment it is called giving』 because there is no greed, and one can relinquish wealth through body and speech. Absence of greed, etc., is the true essence of giving. 『For offering and benefiting』 is to give for the sake of offering and benefiting sentient beings. 『Body, speech, and what can initiate』 here explains the tools of giving, namely the actions of body and speech, and the factors that initiate these actions, which are called the tools of giving. What is meant by 『what can initiate』 refers to the absence of greed, and the mind and mental states of single-minded concentration. There is a verse that says: 『If a person with a pure mind (without greed) takes what they possess and gives it away, this momentary accumulation of goodness (here there are five aggregates, the four aggregates that can initiate giving, and the body and speech that are initiated are the aggregate of form). Generally speaking, it can be called giving.』 According to this verse, it can be known that giving takes the five aggregates as its essence. What is meant by 『giving is this kind of merit,』 『kind』 means essence, meaning that this kind of merit takes giving as its essence, just like a vessel made of leaves, this vessel takes leaves as its essence. Discipline and cultivation are this kind of merit, and should be explained in this way.
From here begins the second part, explaining the differences in the benefits of giving. The treatise says: For what benefit is giving practiced? The verse says:
For the benefit of oneself, others, and both, giving is not practiced for the other two reasons.
Explanation: 『For the benefit of oneself』 is to give for the benefit of oneself. This refers to ordinary people who have not detached from desire.
若聖。及離欲貪。諸異生類。奉施制多。此名自益。招異熟故。制多無益。不受用故。為益他者。為益他身。而行佈施也。謂離欲聖。施諸有情。自身無益。于第二生。不受果故。於他有益。他受用故。為俱益者。俱謂自他。為益自他。而行施也。謂未離欲貪。若聖若凡。及離欲異。生施諸有情。自身為益。于第二生。受施果故 於他有益。他受用故。不為二行施者。不為自他。而行施也。謂離欲聖。奉施制多。自不招果。他不受用。俱無有益。唯為恭敬報恩故也。
從此第三。明施果別因。就中分二。一明主等異。二明主財田。此下第一明主等異。論云。前已總明施招大富。今次當辨施果別因。頌曰。
由主財田異 故施果差別
釋曰。施果差別。由三種因。謂主。財。田。施。差別故。果有差別。
從此第二。明主財田。就中分三。一明主。二明財。三明田。此下第一明主。論云。且由施主。差別云何。頌曰。
主異由信等 行敬重等施 得尊重廣愛 應時難奪果
釋曰。主異由信等者。謂施主異。由有信等七種聖財。差別功德也。一深信。二持戒。三多聞。四智慧。五舍施。六慚。七愧 或有具七。或有不具。故名主異。由主異故。施之與果。俱有差別行敬重等施者
【現代漢語翻譯】 現代漢語譯本：如果聖者，以及斷除了慾望和貪婪的異生之類，供奉佛塔（制多，指佛塔或聖地），這稱為自益，因為能招感異熟果報。供奉佛塔沒有利益，是因為自己不享用，是爲了利益他人，爲了利益他人的身體而進行佈施。所謂斷除了慾望的聖者，佈施給一切有情眾生，自身沒有利益，因為在下一世不會接受果報；但對他人有利益，因為他人能受用。所謂俱益，俱指自己和他人，爲了利益自己和他人而進行佈施。所謂未斷除慾望和貪婪的，無論是聖者還是凡夫，以及斷除了慾望的異生，佈施給一切有情眾生，自身能獲得利益，因為在下一世能接受佈施的果報；對他人也有利益，因為他人能受用。不為二行施者，指不為自己也不為他人而進行佈施。所謂斷除了慾望的聖者，供奉佛塔，自己不招感果報，他人也不受用，雙方都沒有利益，僅僅是爲了恭敬和報恩的緣故。
從第三部分開始，闡明佈施果報的差別原因，其中分為兩部分：一是闡明施主等的差異，二是闡明施主、財物和田地。下面首先闡明施主等的差異。論中說：前面已經總體說明了佈施能招感大富，現在接下來應當辨別佈施果報的差別原因。頌詞說：
由於施主、財物和田地的不同，所以佈施的果報也有差別。
解釋說：佈施果報的差別，由三種原因造成，即施主、財物和田地。由於佈施的這三個方面存在差別，所以果報也有差別。
從這裡開始，闡明施主、財物和田地。其中分為三部分：一是闡明施主，二是闡明財物，三是闡明田地。下面首先闡明施主。論中說：且由施主的差別如何呢？頌詞說：
施主的差異源於信心等，進行恭敬重視等的佈施，能獲得尊重和廣泛的愛戴，以及應時而得且難以被奪走的果報。
解釋說：施主的差異源於信心等，是指施主的差異，源於具有信心等七種聖財的差別功德。一是深信，二是持戒，三是多聞，四是智慧，五是舍施，六是慚，七是愧。或者有人具備全部七種，或者有人不具備，所以稱為施主差異。由於施主的差異，佈施與果報也都有差別。進行恭敬重視等的佈施是指：
【English Translation】 English version: If a noble one, and those non-holy beings who have abandoned desire and greed, make offerings to stupas (caitya, referring to stupas or holy sites), this is called benefiting oneself, because it can attract different kinds of mature karmic results. Offering to stupas is not beneficial because one does not enjoy it oneself, but it is for the benefit of others, for the benefit of the bodies of others that the giving is performed. The so-called noble one who has abandoned desire, giving to all sentient beings, has no benefit to himself, because he will not receive the result in the next life; but it is beneficial to others, because others can enjoy it. The so-called benefiting both, 'both' refers to oneself and others, giving is performed for the benefit of oneself and others. The so-called those who have not abandoned desire and greed, whether noble or ordinary, and those non-holy beings who have abandoned desire, giving to all sentient beings, can obtain benefits for themselves, because they can receive the karmic results of giving in the next life; it is also beneficial to others, because others can enjoy it. Those who do not give for the sake of both, refers to giving not for oneself nor for others. The so-called noble one who has abandoned desire, offering to stupas, does not attract karmic results for himself, and others do not enjoy it, there is no benefit for both, it is only for the sake of reverence and gratitude.
Starting from the third part, it clarifies the different causes of the karmic results of giving, which is divided into two parts: one is to clarify the differences of the giver and others, and the other is to clarify the giver, wealth, and field. Below, it first clarifies the differences of the giver and others. The treatise says: Previously, it has been generally explained that giving can attract great wealth, now it should be distinguished the different causes of the karmic results of giving. The verse says:
Due to the differences of the giver, wealth, and field, therefore the karmic results of giving are also different.
The explanation says: The difference in the karmic results of giving is caused by three reasons, namely the giver, wealth, and field. Because there are differences in these three aspects of giving, the karmic results are also different.
From here, it clarifies the giver, wealth, and field. It is divided into three parts: one is to clarify the giver, the second is to clarify the wealth, and the third is to clarify the field. Below, it first clarifies the giver. The treatise says: And how about the difference of the giver? The verse says:
The difference of the giver originates from faith and so on, performing giving with reverence and importance, one can obtain respect and widespread love, as well as karmic results that are obtained in time and difficult to be taken away.
The explanation says: The difference of the giver originates from faith and so on, refers to the difference of the giver, originating from having the different merits of the seven holy riches such as faith. First is deep faith, second is upholding precepts, third is much learning, fourth is wisdom, fifth is generosity, sixth is shame, and seventh is remorse. Or some people possess all seven, or some people do not possess them, so it is called the difference of the giver. Due to the difference of the giver, giving and karmic results are also different. Performing giving with reverence and importance refers to:
。等取自手。應時。無損。三施也。若有施主具七聖財。行敬重等四施。能招尊重等四果。謂若施主。行敬重施。感他尊重。若自手施。感廣大財。愛樂受用。若應時施。感應時財。所須應時故。若無損施。感難奪財。不被偷劫。及火等壞。
從此第二。明財異。論云。由所施財。差別云何。頌曰。
財異由色等 得妙色好名 眾愛柔軟身 有隨時樂觸
釋曰。財異由色等者。謂所施財。或闕或具色香味觸。故名財異。謂所施財。色具足故。便感妙色。香具足故。便感好名。如香芬馥遍諸方故。味具足故。便感眾愛。觸具足故。感柔軟身及有隨時生樂受觸。如女寶等。果有減者。由因闕故。
從此第三。明田異。論云。由所施田。差別云何。頌曰。
田異由趣苦 恩德有差別
釋曰。趣苦恩德。四田不同。名為田異。由趣別者。若施傍生。受百倍果。施犯戒人。受千倍果。是名趣異。由苦別者。謂七有依福。濟他苦故。福不可量。一施行路人。二施羈旅客。三施病者。四施看病人。五施寺園林。六施常食。西國信士。于遠絕處。恐行侶飢餓。造舍置財。多貯飲食。通施一切。或有但標供出家者。常施食故。名施常食。七隨時施者。于寒熱風。隨時施彼故。由恩別者。如父母
【現代漢語翻譯】 現代漢語譯本： 從他人手中拿取，不合時宜，有所減損，都屬於惡劣的佈施。如果施主具備七種聖財（信、戒、慚、愧、聞、舍、慧），行敬重等四種佈施，能招感尊重等四種果報。也就是說，如果施主行敬重佈施，能感得他人尊重；如果親手佈施，能感得廣大財富，喜愛並樂於受用；如果應時佈施，能感得應時之財，所需之物能及時獲得；如果無損佈施，能感得難以被奪走的財富，不被偷盜搶劫以及火災等災害破壞。
從這裡開始第二部分，說明財物的差異。論中說：『由於所施財物的差別，會有什麼不同呢？』頌詞說：
『財物差異由色等，得妙色好名， 眾人愛，柔軟身，有隨時樂觸。』
解釋說：財物的差異由色等造成，指的是所佈施的財物，或者缺少或者具備色、香、味、觸等特性，因此稱為財物差異。如果所佈施的財物，顏色具足，便能感得美妙的容色；香氣具足，便能感得好的名聲，就像香氣芬芳遍佈四方一樣；味道具足，便能感得眾人喜愛；觸感具足，便能感得柔軟的身體以及隨時都能感受到的快樂觸感，比如女寶等。果報有所減少，是因為因地有所缺失的緣故。
從這裡開始第三部分，說明福田的差異。論中說：『由於所施的福田不同，會有什麼差別呢？』頌詞說：
『福田差異由趣苦，恩德有差別。』
解釋說：趣向、痛苦、恩德，這四種福田不同，稱為福田的差異。由趣向的差別來說，如果佈施給傍生（畜生），能獲得百倍的果報；佈施給犯戒的人，能獲得千倍的果報，這稱為趣向的差異。由痛苦的差別來說，所謂的七有依福，救濟他人的痛苦，福報不可限量。一是佈施給趕路的人，二是佈施給寄居的旅客，三是佈施給病人，四是佈施給看護病人的人，五是佈施給寺廟園林，六是佈施常食。西方的信徒，在偏遠隔絕的地方，擔心旅伴飢餓，建造房屋儲存財物，大量儲備飲食，普遍佈施給一切人，或者只是標明供養出家人。因為經常佈施食物的緣故，稱為佈施常食。七是隨時佈施，在寒冷、炎熱、颳風的時候，隨時佈施給他們。由恩德的差別來說，比如父母
【English Translation】 English version: Taking from others' hands, doing it at the wrong time, or with something missing, all constitute inferior giving. If a donor possesses the seven noble riches (faith, morality, shame, remorse, learning, generosity, wisdom) and practices the four types of giving with respect, they can attract the four corresponding results of respect, etc. That is, if a donor gives with respect, they will be respected by others; if they give with their own hands, they will gain great wealth and enjoy using it; if they give at the right time, they will gain wealth at the right time, and their needs will be met promptly; if they give without diminishing, they will gain wealth that is difficult to seize, not to be destroyed by theft, robbery, fire, or other disasters.
From here, the second part explains the differences in wealth. The treatise says: 'What are the differences due to the differences in the wealth given?' The verse says:
'Differences in wealth arise from color, etc., obtaining beautiful color and good name, Loved by all, a soft body, having pleasant tactile sensations at any time.'
The explanation says: Differences in wealth arise from color, etc., referring to the wealth given, which may lack or possess characteristics such as color, fragrance, taste, and touch, hence the name 'differences in wealth.' If the wealth given is complete in color, one will gain a beautiful appearance; if it is complete in fragrance, one will gain a good reputation, like the fragrance spreading in all directions; if it is complete in taste, one will gain the love of all; if it is complete in touch, one will gain a soft body and pleasant tactile sensations that can be felt at any time, such as a female treasure. The reduction in results is due to the lack of causes.
From here, the third part explains the differences in fields of merit. The treatise says: 'What are the differences due to the differences in the fields of merit to which one gives?' The verse says:
'Differences in fields of merit arise from destination, suffering, and differences in kindness and virtue.'
The explanation says: Destination (趣), suffering (苦), kindness (恩), and virtue (德), these four fields of merit are different, and are called differences in fields of merit. In terms of the difference in destination, if one gives to a pangsheng (傍生, animal), one will receive a hundredfold reward; if one gives to a person who has broken precepts, one will receive a thousandfold reward; this is called the difference in destination. In terms of the difference in suffering, the so-called seven supports of merit relieve the suffering of others, and the merit is immeasurable. First, giving to travelers on the road; second, giving to lodging travelers; third, giving to the sick; fourth, giving to those who care for the sick; fifth, giving to temples and gardens; sixth, giving regular food. Believers in the Western countries, in remote and isolated places, fearing that their companions would be hungry, built houses to store wealth, storing large amounts of food, and giving it universally to everyone, or simply indicating that it was offered to monks and nuns. Because food is given regularly, it is called giving regular food. Seventh, giving at any time, giving to them at any time when it is cold, hot, or windy. In terms of the difference in kindness and virtue, such as parents
等。得萬億倍。由德別者。施持戒人。得億倍果。乃至施佛。得無量果。
從此第四。明施福最勝。論云。于諸施中。最勝者何。頌曰。
脫于脫菩薩 第八施最勝
釋曰。最勝有三。一解脫人。施解脫人。其福最勝。二若諸菩薩。所行惠施。是普利樂諸有情因。亦為最勝。三八種施中。第八最勝。一隨至施。隨近已至。方能施與。二怖畏施。見財欲壞。寧施不失。三報恩施。四求報施。五習先施。謂習先父祖所行惠施。六希天施。謂欲生天也。七要名施。八為莊嚴心。為除慳吝。為得瑜伽(定也)。為得上義(涅槃樂也)。而行惠施。名莊嚴心。
從此第五。明施果無量。論云。如契經說。施預流向。其果無量。施預流果。果量更增。乃至廣說。頗有施非聖。果亦無量耶。頌曰。
父母病法師 最後身菩薩 設非證聖者 施果亦無量
釋曰。一父。二母。三病人。四法師。五最後身菩薩。謂王宮生身。住最後有也。如是五種。設是異生。但施亦能。招無量福。
從此第六。明業輕重相。論云。欲知諸業輕重相者。應知輕重者。略由六因(標宗)。其六者何(問起)。頌曰。
後起田根本 加行思意樂 由此下上故 業成下上品
釋曰。此有六因。
【現代漢語翻譯】 現代漢語譯本： ……等，所得功德是萬億倍。如果因為功德的差別，佈施給持戒的人，能得到億倍的果報。乃至佈施給佛，能得到無量的果報。
從此第四點，闡明佈施的福報最為殊勝。《論》中說：『在各種佈施中，什麼是最殊勝的呢？』頌文說：
『脫于脫菩薩，第八施最勝。』
解釋：最殊勝有三種情況。一是解脫之人，佈施給解脫之人，其福報最為殊勝。二是如果諸位菩薩所行的佈施，是普遍利益安樂一切有情眾生的原因，也最為殊勝。三是八種佈施中，第八種最為殊勝。一是隨至施，隨著需求臨近才施與。二是怖畏施，見到財物將要損壞，寧願施捨也不願失去。三是報恩施。四是求報施。五是習先施，即效習先輩父祖所行的佈施。六是希天施，即希望往生天界。七是要名施。八是爲了莊嚴內心，爲了去除慳吝，爲了得到瑜伽（禪定），爲了得到上義（涅槃之樂）而行佈施，這稱為莊嚴內心。
從此第五點，闡明佈施的果報無量。《論》中說：『如契經所說，佈施給預流向（Srotapanna-phala-pratipannaka，正向預流果的人），其果報無量。佈施給預流果（Srotapanna，已證得預流果的人），果報的量更大。』乃至廣泛地說明。那麼，有沒有佈施給非聖者，果報也無量的呢？頌文說：
『父母病法師，最後身菩薩，設非證聖者，施果亦無量。』
解釋：一是父親。二是母親。三是病人。四是法師。五是最後身菩薩，即在王宮出生，此生是最後一次受生的菩薩。像這五種情況，即使佈施對象是凡夫，但佈施也能招感無量的福報。
從此第六點，闡明業的輕重之相。《論》中說：『想要知道諸業的輕重之相，應當知道輕重，大致由六種原因決定（標明宗旨）。』這六種原因是什麼呢？（提出問題）頌文說：
『後起田根本，加行思意樂，由此下上故，業成下上品。』
解釋：這裡有六種原因。
【English Translation】 English version: …etc., the merit obtained is multiplied by trillions. If, due to the difference in merit, one gives to those who uphold the precepts, one can obtain a reward multiplied by a hundred million. Even giving to the Buddha yields immeasurable rewards.
From the fourth point onwards, it elucidates that the merit of giving is the most supreme. The Treatise says: 'Among all kinds of giving, what is the most supreme?' The verse says:
'Giving to those liberated from liberation, the eighth kind of giving is the most supreme.'
Explanation: There are three kinds of supreme giving. First, a liberated person giving to a liberated person, the merit is the most supreme. Second, if the giving practiced by the Bodhisattvas is the cause of universally benefiting and bringing happiness to all sentient beings, it is also the most supreme. Third, among the eight kinds of giving, the eighth is the most supreme. The first is giving when the need arises. The second is giving out of fear, seeing that wealth is about to be destroyed, one would rather give it away than lose it. The third is giving in gratitude. The fourth is giving in expectation of reward. The fifth is giving following tradition, that is, emulating the giving practiced by one's ancestors. The sixth is giving in hope of rebirth in the heavens. The seventh is giving for the sake of fame. The eighth is giving in order to adorn the mind, to eliminate stinginess, to attain yoga (meditation), and to attain the supreme meaning (the bliss of Nirvana), this is called adorning the mind.
From the fifth point onwards, it elucidates that the reward of giving is immeasurable. The Treatise says: 'As the Sutra says, giving to one who is on the path to becoming a Srotapanna (Srotapanna-phala-pratipannaka, one who is on the path to the fruit of Stream-entry), the reward is immeasurable. Giving to a Srotapanna (Srotapanna, one who has attained the fruit of Stream-entry), the amount of reward increases even more.' And so on, extensively explaining. Then, is there giving to non-saints that also yields immeasurable rewards? The verse says:
'Parents, the sick, Dharma masters, Bodhisattvas in their last life, even if they are not enlightened, giving to them also yields immeasurable rewards.'
Explanation: First, the father. Second, the mother. Third, the sick. Fourth, Dharma masters. Fifth, Bodhisattvas in their last life, that is, Bodhisattvas born in a royal palace, whose current life is their last. In these five cases, even if the recipients are ordinary beings, giving can still attract immeasurable blessings.
From the sixth point onwards, it elucidates the characteristics of the weight of karma. The Treatise says: 'If one wants to know the characteristics of the weight of karma, one should know that the weight is determined by six causes (stating the principle).' What are these six causes? (raising the question) The verse says:
'Subsequent action, field, root, preparatory action, thought, intention, because of these being inferior or superior, karma becomes inferior, middling, or superior.'
Explanation: There are six causes here.
後起者。第一因也。謂作罪已隨前更作。田者。第二因也。于上四田作損益事。根本者。第三因也。謂根本業道。加行者。第四因也。謂引根本。名加行也。思者。第五因也。謂因彼思。業道究竟。意樂者。第六因也。所有意趣。我當造作如是事等。先從意樂。引起加行。次從加行。引生於思。次復從思。引發根本。此之根本。必于田起。於後方有後起現前。今依義次。從後向前。由此下上故業成下上品者。由此前六各有下上品故。業得成下上品也。或有諸業於前六中。唯由後起。得成重品。定於後起。立異熟果。或有諸業由田成重。如於恩德田中。造業則重。于餘人等。造業則輕。或有于田由根本力。業成重品。非由余四。如於父母。行殺罪重。于父母所。行盜則輕。所餘加行。思意樂三。業成重品。準前釋之。若有六因。皆是上品。此業最重。翻此最輕。除此中間。業非輕重。
從此第七。明造作增長。論云。如契經說。有二種業。一造作業。二增長業。何因說業。名增長耶(問也)。由五種因(答也)。何等為五(問也)。頌曰。
由審思圓滿 無惡作對治 有伴異熟故 此業名增長
釋曰。此有五因。由審思者。第一因也此由字通下兩句。審思造業。業名增長。率爾思作。但名造作也
【現代漢語翻譯】 現代漢語譯本 後起者：第一因，指造罪之後，隨著之前的行為再次造作。 田者：第二因，指在四種福田（恩田、敬田、悲田、智田）上進行損益之事。 根本者：第三因，指根本的業道。 加行者：第四因，指引發根本業道的行為，名為加行。 思者：第五因，指因為那個思而產生的業道究竟。 意樂者：第六因，指所有的意趣，例如『我應當造作這樣的事情』等等。先從意樂引起加行，其次從加行引生思，再次從思引發根本，這個根本必定在福田上產生，之後才會有後起現前。現在依照意義的順序，從後向前推導。由此上下，所以業成為下上品，是因為這前六個因素各有下上品，所以業才得以成就下上品。或者有些業在前六個因素中，僅僅由於後起而成為重品，必定在後起上建立異熟果。或者有些業由於福田而成為重品，例如在恩德田中造業則重，在其他人那裡造業則輕。或者有些業在福田中由於根本的力量，業成為重品，而不是由於其餘四種因素，例如對父母行殺罪則重，對父母行盜則輕。其餘的加行、思、意樂這三種，業成為重品，參照前面的解釋。如果六個因素都是上品，這個業最重，反之則最輕，除了這些，中間的業非輕非重。
從此第七，說明造作增長。論中說：『如契經所說，有兩種業，一是造作業，二是增長業。』什麼原因說業名為增長呢？（問）由五種原因。（答）哪五種呢？（問）頌說：
『由審思圓滿，無惡作對治， 有伴異熟故，此業名增長。』
解釋說：這裡有五種原因。由審思者：第一因。這個『由』字貫通下面兩句。審慎思考後造業，業名為增長；草率思考後造作，只名為造作。 English version 'Subsequent Arising' (Houqi zhe 後起者): The first cause, referring to committing sins and then continuing to commit them following previous actions. 'Field' (Tian zhe 田者): The second cause, referring to actions of gain or loss performed in the four fields of merit (fields of gratitude, respect, compassion, and wisdom). 'Root' (Genben zhe 根本者): The third cause, referring to the fundamental path of karma. 'Application' (Jiaxing zhe 加行者): The fourth cause, referring to the actions that initiate the fundamental path of karma, called 'application'. 'Thought' (Si zhe 思者): The fifth cause, referring to the completion of the karmic path due to that thought. 'Intention' (Yile zhe 意樂者): The sixth cause, referring to all intentions, such as 'I shall create such things' and so on. First, intention gives rise to application; second, application gives rise to thought; and third, thought gives rise to the root. This root must arise in the field of merit, and only then will subsequent arising manifest. Now, according to the order of meaning, we deduce from the end to the beginning. Because of this ascending and descending, the karma becomes inferior, intermediate, or superior. Because these preceding six factors each have inferior, intermediate, or superior qualities, the karma is able to be accomplished as inferior, intermediate, or superior. Or some karmas, among the preceding six factors, become heavy solely due to subsequent arising, and the different maturation fruit is definitely established on subsequent arising. Or some karmas become heavy due to the field of merit, such as creating karma in the field of gratitude is heavy, while creating karma towards other people is light. Or some karmas, in the field of merit, become heavy due to the power of the root, and not due to the other four factors, such as committing the sin of killing towards parents is heavy, while committing theft towards parents is light. The remaining application, thought, and intention, the karma becomes heavy, refer to the previous explanation. If all six factors are superior, this karma is the heaviest; conversely, it is the lightest. Apart from these, the intermediate karma is neither light nor heavy.
From this seventh section, it explains the creation and increase. The treatise says: 'As the sutra says, there are two kinds of karma: one is creating karma, and the other is increasing karma.' What is the reason for saying that karma is called increasing? (Question) It is due to five reasons. (Answer) What are the five? (Question) The verse says:
'Due to careful thought and completeness, Without remorseful counteraction, Having accompanying different maturation, This karma is called increasing.'
The explanation says: Here are five reasons. 'Due to careful thought': the first cause. This 'due to' word connects the following two sentences. Creating karma after careful consideration, the karma is called increasing; creating karma after hasty consideration, it is only called creating.
【English Translation】 English version 'Subsequent Arising': The first cause, referring to committing sins and then continuing to commit them following previous actions. 'Field': The second cause, referring to actions of gain or loss performed in the four fields of merit (fields of gratitude, respect, compassion, and wisdom). 'Root': The third cause, referring to the fundamental path of karma. 'Application': The fourth cause, referring to the actions that initiate the fundamental path of karma, called 'application'. 'Thought': The fifth cause, referring to the completion of the karmic path due to that thought. 'Intention': The sixth cause, referring to all intentions, such as 'I shall create such things' and so on. First, intention gives rise to application; second, application gives rise to thought; and third, thought gives rise to the root. This root must arise in the field of merit, and only then will subsequent arising manifest. Now, according to the order of meaning, we deduce from the end to the beginning. Because of this ascending and descending, the karma becomes inferior, intermediate, or superior. Because these preceding six factors each have inferior, intermediate, or superior qualities, the karma is able to be accomplished as inferior, intermediate, or superior. Or some karmas, among the preceding six factors, become heavy solely due to subsequent arising, and the different maturation fruit is definitely established on subsequent arising. Or some karmas become heavy due to the field of merit, such as creating karma in the field of gratitude is heavy, while creating karma towards other people is light. Or some karmas, in the field of merit, become heavy due to the power of the root, and not due to the other four factors, such as committing the sin of killing towards parents is heavy, while committing theft towards parents is light. The remaining application, thought, and intention, the karma becomes heavy, refer to the previous explanation. If all six factors are superior, this karma is the heaviest; conversely, it is the lightest. Apart from these, the intermediate karma is neither light nor heavy.
From this seventh section, it explains the creation and increase. The treatise says: 'As the sutra says, there are two kinds of karma: one is creating karma, and the other is increasing karma.' What is the reason for saying that karma is called increasing? (Question) It is due to five reasons. (Answer) What are the five? (Question) The verse says:
'Due to careful thought and completeness, Without remorseful counteraction, Having accompanying different maturation, This karma is called increasing.'
The explanation says: Here are five reasons. 'Due to careful thought': the first cause. This 'due to' word connects the following two sentences. Creating karma after careful consideration, the karma is called increasing; creating karma after hasty consideration, it is only called creating.
。由圓滿者。第二因也。於十業道。或由一業。便墮惡趣。或一業不墮。由二業方墮。乃至或九。不墮。由十業方墮惡趣。齊墮惡趣。名為圓滿。此圓滿業。名增長也。未圓滿時。但名造作 由無惡作對治者。第三因也造惡不追悔名無惡作也。造惡不懺洗。名無對治也。此名增長。若能追悔。及能懺洗。但名造作。由有伴者。第四因也。謂作不善。以不善為助伴。名增長也。無不善助伴。但名造作。由有異熟者。第五因也。謂造惡業。定感異熟。名增長也。不招異熟。但名造作。善翻上應知。
從此第八。明施制多福。論云。如前所明。未離欲等。持已所有。奉施制多。此施名為唯為自益。既無受者。福如何成。頌曰。
制多舍類福 如慈等無受
釋曰。制多舍類福者。福有二類。一舍。二受。舍謂舍財。施福便起 受謂前人。受用施物。施福方起。佈施制多。雖無受福。有舍類福也。如慈等無受者。舉例釋成。如修慈等。等悲喜舍。修慈等時。雖無受者及攝益他。但從善心。生無量福故。施制多。雖無受用。追申敬養。福從心生。
從此第九。明果由內心。論云。若於善田。殖施業種。可招愛果。若於惡田。雖施但應招非愛果(難也。此難非理也)所以者何。頌曰。
惡田有愛果
【現代漢語翻譯】 現代漢語譯本。由圓滿者（指業力達到完成狀態）。第二因也。於十業道（身口意所造的十種善惡行為），或者因為一種惡業，就墮入惡趣（地獄、餓鬼、畜生三惡道）；或者一種惡業不一定墮入惡趣，由兩種惡業才墮入；乃至或者九種惡業，還不墮入，必須由十種惡業都具足，才墮入惡趣。齊備了墮入惡趣的條件，名為圓滿。這種圓滿的業，叫做增長。未圓滿時，只能叫做造作。由於沒有惡作對治（對所作惡業的懺悔和補救），這是第三個原因。造了惡業不追悔，叫做沒有惡作；造了惡業不懺悔洗滌，叫做沒有對治。這叫做增長。如果能夠追悔，以及能夠懺悔洗滌，只能叫做造作。由於有伴助者，這是第四個原因。指作不善業時，以不善為助伴，叫做增長。沒有不善的助伴，只能叫做造作。由於有異熟果（指業力成熟后所感得的果報）者，這是第五個原因。指造了惡業，必定感得異熟果報，叫做增長。不招感異熟果報，只能叫做造作。善業的情況，反過來理解就可以了。
從此第八（段），說明施捨制多（佛塔或佛寺）的福德。論中說：『如前面所說，沒有離欲等（指未證得解脫的凡夫），拿著自己所有的東西，奉獻給制多。這種施捨名為僅僅爲了自己利益。既然沒有受施者，福德如何成就？』頌中說：
『制多舍類福，如慈等無受。』
解釋說：制多舍類福，福德有兩類，一是舍，二是受。舍，指舍財，施捨的福德便產生；受，指接受施捨的人，受用施捨的物品，施捨的福德才產生。佈施給制多，雖然沒有受福者，但有舍的這一類福德。如慈等無受者，舉例解釋說明。如修慈等（慈悲喜捨四無量心）時，即使沒有接受者以及攝受利益他人，但從善良的心念，產生無量的福德。所以，施捨制多，雖然沒有受用者，但通過追思表達敬意供養，福德從內心產生。
從此第九（段），說明果報由內心決定。論中說：『如果在善田（指能夠增長善業的對境，如佛、法、僧）中，種植施捨的業因，可以招感喜愛的果報。如果在惡田（指會增長惡業的對境）中，即使施捨，也只能招感不喜愛的果報（這是個難題，但這個難題不合理）。』為什麼呢？頌中說：
『惡田有愛果，』
【English Translation】 English version. 'By the complete one' (referring to karma reaching a state of completion). This is the second cause. Regarding the ten paths of karma (the ten kinds of good and bad actions created by body, speech, and mind), one may fall into the evil realms (the three evil paths of hell, hungry ghosts, and animals) due to one evil deed; or one evil deed may not necessarily lead to falling into the evil realms, but two evil deeds may cause it; or even nine evil deeds may not cause it, but all ten evil deeds must be complete to fall into the evil realms. When the conditions for falling into the evil realms are met, it is called complete. This complete karma is called growth. When it is not complete, it can only be called creation. Because there is no antidote for remorse (repentance and remedy for evil deeds committed), this is the third cause. Committing evil deeds without regret is called having no remorse; committing evil deeds without repentance and cleansing is called having no antidote. This is called growth. If one can regret and can repent and cleanse, it can only be called creation. Because there is an accompanying factor, this is the fourth cause. It refers to when doing unwholesome deeds, using unwholesome things as companions, which is called growth. Without unwholesome companions, it can only be called creation. Because there is a Vipaka (the result felt when karma matures) this is the fifth cause. It refers to when evil deeds are committed, one will definitely experience the Vipaka, which is called growth. Not attracting Vipaka can only be called creation. The situation of good deeds should be understood in reverse.
From this eighth (section), it explains the merit of giving to Stupas (Buddhist pagodas or temples). The treatise says: 'As mentioned earlier, those who have not detached from desire, etc. (referring to ordinary people who have not attained liberation), take what they have and offer it to Stupas. This kind of giving is called being solely for one's own benefit. Since there is no recipient, how can merit be achieved?' The verse says:
'The merit of giving to Stupas is like compassion, etc., without a recipient.'
The explanation says: The merit of giving to Stupas, there are two types of merit, one is giving, and the other is receiving. Giving refers to giving wealth, and the merit of giving arises; receiving refers to the person who receives the giving, using the items given, and the merit of giving arises. Giving to Stupas, although there is no recipient of the merit, there is the type of merit of giving. Like compassion, etc., without a recipient, it gives an example to explain. Such as cultivating loving-kindness, etc. (the four immeasurable minds of loving-kindness, compassion, joy, and equanimity), even if there is no recipient and no benefiting of others, limitless merit arises from the good intention. Therefore, giving to Stupas, although there is no recipient, but through recalling and expressing respect and offering, merit arises from the heart.
From this ninth (section), it explains that the result is determined by the mind. The treatise says: 'If one plants the seeds of giving in a good field (referring to objects that can increase good karma, such as the Buddha, Dharma, and Sangha), one can attract beloved results. If one gives in a bad field (referring to objects that increase bad karma), even if one gives, one can only attract unloved results (this is a difficult question, but this difficult question is unreasonable).' Why? The verse says:
'A bad field has beloved results,'
種果無倒故
釋曰。惡田者。傍生等也。雖施惡田。施種善故。還招愛果。良以種果無顛倒故。種謂施因。果謂施果。現見田中。種果無倒。如從末度伽種。末度伽果生。其形如棗。其味極美。從賃婆種。賃婆果生。其果大小。如苦練子。其味極苦。
從此大文第二。明戒修。就中分三。一明戒。二明修。三明戒修果。此即第一。論云。今次應辨戒類福業事。頌曰。
離犯戒及遮 名戒各有二 非犯戒因壞 依治滅凈等
釋曰。身三口四。諸不善色。是名性罪。以性罪故。名為犯戒。言遮罪者。非時食等。離犯戒及遮。俱說名戒。各有二者。此戒各有表無表二也。下兩句者。明戒四德。一非犯戒壞。離前犯戒也。二不為犯戒因壞。因者謂貪等煩惱也。三依治者。治謂四念住等。治前犯戒及彼因故。四依滅者。滅謂涅槃。迴向涅槃。非勝生故(人天生也) 頌言凈者。具上四德。戒名清凈。與此相違。名不清凈 等者。復有異說。戒凈由五種因。一根本凈。離惡根本也。二眷屬凈。離惡方便也。三非尋害。離惡覺也。四念攝受。念受三寶也。五迴向寂。求涅槃也。
從此第二。明修類福。論云。已辨戒類。修類當辨。頌曰。
等引善名修 極能熏心故
釋曰。等引者定
【現代漢語翻譯】 現代漢語譯本 種果無倒故
釋曰：『惡田』（Ekada）者，指傍生（tiryak-yoni）等。雖然在惡田中佈施，因佈施的種子是善的，最終還是會招來喜愛的果報。這是因為種果的規律不會顛倒。『種』指的是佈施的因，『果』指的是佈施的果報。現在我們看到，在田地裡種果也是如此，種下末度伽（Maduka，一種樹）的種子，就會長出末度伽的果實，其形狀像棗，味道極其美味；種下賃婆（Nimba，楝樹）的種子，就會長出賃婆的果實，其果實大小像苦楝子，味道極其苦澀。
從此大文第二部分，闡明戒和修。其中分為三部分：一、闡明戒；二、闡明修；三、闡明戒和修的果報。這裡是第一部分。論中說：『現在接下來應當辨別戒律類的福業。』頌詞說：
離犯戒及遮，名戒各有二； 非犯戒因壞，依治滅凈等。
釋曰：身三口四所造的諸不善業，這被稱為『性罪』。因為是性罪，所以稱為『犯戒』。『遮罪』指的是非時食等。遠離犯戒和遮罪，都可稱為『戒』。『各有二』指的是，此戒各有表色戒和無表色戒兩種。下面兩句闡明戒的四種功德：一、不為犯戒所壞，即遠離前面的犯戒；二、不為犯戒的因所壞，『因』指的是貪等煩惱；三、依治，『治』指的是四念住等，用以對治前面的犯戒及其原因；四、依滅，『滅』指的是涅槃，迴向于涅槃，而不是爲了殊勝的果報（人天之生）。頌詞中的『凈』，指的是具備以上四種功德，這樣的戒才稱為清凈，與此相反的，就稱為不清凈。『等』，還有其他的說法，戒的清凈由五種原因造成：一、根本凈，遠離惡的根本；二、眷屬凈，遠離惡的方便；三、非尋害，遠離惡的覺悟；四、念攝受，憶念受持三寶；五、迴向寂，追求涅槃。
從此第二部分，闡明修類的福業。論中說：『已經辨別了戒律類，接下來應當辨別修類。』頌詞說：
等引善名修，極能熏心故。
釋曰：『等引』指的是禪定（Samadhi）。 English version Having planted a seed, the result is not reversed.
Explanation: 'Bad field' (Ekada) refers to beings in the animal realm (tiryak-yoni) and the like. Although giving in a bad field, because the seed of giving is good, one will still reap a beloved result. This is because the principle of planting seeds and reaping results is not reversed. 'Seed' refers to the cause of giving, and 'result' refers to the fruit of giving. We see this in the fields: planting a Maduka (a type of tree) seed will grow a Maduka fruit, which is shaped like a jujube and tastes extremely delicious; planting a Nimba (neem tree) seed will grow a Nimba fruit, which is the size of a chinaberry and tastes extremely bitter.
From this second major section, the text elucidates precepts and cultivation. It is divided into three parts: first, elucidating precepts; second, elucidating cultivation; and third, elucidating the results of precepts and cultivation. This is the first part. The treatise says: 'Now, we should next distinguish the meritorious activities of the category of precepts.' The verse says:
'Abstaining from transgressions and prohibitions, is called precept, each having two aspects; Not destroyed by the cause of transgression, relying on cure, cessation, purity, etc.'
Explanation: The non-virtuous actions of body, speech, and mind are called 'inherent offenses' (性罪). Because they are inherent offenses, they are called 'transgressions of precepts.' 'Prohibitory offenses' (遮罪) refer to things like eating at improper times. Abstaining from transgressions and prohibitions are both called 'precepts.' 'Each having two' means that each precept has two aspects: visible form precepts and invisible form precepts. The following two lines elucidate the four virtues of precepts: first, not destroyed by transgressions, meaning abstaining from previous transgressions; second, not destroyed by the cause of transgression, where 'cause' refers to afflictions like greed; third, relying on cure, where 'cure' refers to the Four Foundations of Mindfulness (四念住), used to counteract previous transgressions and their causes; fourth, relying on cessation, where 'cessation' refers to Nirvana, dedicating oneself to Nirvana, rather than seeking superior rebirths (human and heavenly realms). The word 'purity' in the verse refers to possessing the above four virtues, such precepts are called pure, and the opposite is called impure. 'Etc.' refers to other explanations, the purity of precepts is caused by five factors: first, purity of the root, abstaining from the root of evil; second, purity of the retinue, abstaining from the means of evil; third, non-harmful thoughts, abstaining from evil thoughts; fourth, mindfulness embracing, remembering and upholding the Three Jewels; fifth, dedicating to tranquility, seeking Nirvana.
From this second part, the text elucidates the meritorious activities of the category of cultivation. The treatise says: 'Having distinguished the category of precepts, we should next distinguish the category of cultivation.' The verse says:
'Equanimity-inducing virtue is called cultivation, because it extremely influences the mind.'
Explanation: 'Equanimity-inducing' refers to Samadhi (禪定).
【English Translation】 Having planted a seed, the result is not reversed. Explanation: 'Bad field' refers to beings in the animal realm and the like. Although giving in a bad field, because the seed of giving is good, one will still reap a beloved result. This is because the principle of planting seeds and reaping results is not reversed. 'Seed' refers to the cause of giving, and 'result' refers to the fruit of giving. We see this in the fields: planting a Maduka seed will grow a Maduka fruit, which is shaped like a jujube and tastes extremely delicious; planting a Nimba seed will grow a Nimba fruit, which is the size of a chinaberry and tastes extremely bitter. From this second major section, the text elucidates precepts and cultivation. It is divided into three parts: first, elucidating precepts; second, elucidating cultivation; and third, elucidating the results of precepts and cultivation. This is the first part. The treatise says: 'Now, we should next distinguish the meritorious activities of the category of precepts.' The verse says: 'Abstaining from transgressions and prohibitions, is called precept, each having two aspects; Not destroyed by the cause of transgression, relying on cure, cessation, purity, etc.' Explanation: The non-virtuous actions of body, speech, and mind are called 'inherent offenses'. Because they are inherent offenses, they are called 'transgressions of precepts.' 'Prohibitory offenses' refer to things like eating at improper times. Abstaining from transgressions and prohibitions are both called 'precepts.' 'Each having two' means that each precept has two aspects: visible form precepts and invisible form precepts. The following two lines elucidate the four virtues of precepts: first, not destroyed by transgressions, meaning abstaining from previous transgressions; second, not destroyed by the cause of transgression, where 'cause' refers to afflictions like greed; third, relying on cure, where 'cure' refers to the Four Foundations of Mindfulness, used to counteract previous transgressions and their causes; fourth, relying on cessation, where 'cessation' refers to Nirvana, dedicating oneself to Nirvana, rather than seeking superior rebirths (human and heavenly realms). The word 'purity' in the verse refers to possessing the above four virtues, such precepts are called pure, and the opposite is called impure. 'Etc.' refers to other explanations, the purity of precepts is caused by five factors: first, purity of the root, abstaining from the root of evil; second, purity of the retinue, abstaining from the means of evil; third, non-harmful thoughts, abstaining from evil thoughts; fourth, mindfulness embracing, remembering and upholding the Three Jewels; fifth, dedicating to tranquility, seeking Nirvana. From this second part, the text elucidates the meritorious activities of the category of cultivation. The treatise says: 'Having distinguished the category of precepts, we should next distinguish the category of cultivation.' The verse says: 'Equanimity-inducing virtue is called cultivation, because it extremely influences the mind.' Explanation: 'Equanimity-inducing' refers to Samadhi.
也。謂離沉掉。名之為等。引生功德。名之為引。此定地善。極能熏心。令成德類。故獨名修。
從此第三。明戒修果。就中一明戒修果。二明梵福量。且初戒修果者。論云。前辨施福能招大富。戒修二類所感云何。頌曰。
戒修勝如次 感生天解脫
釋曰。戒感生天。就勝為言。理實佈施。亦感生天。不如戒也。修感解脫。就勝為言。理實持戒。亦感解脫。不如修也。
從此第二。明梵福量。論云。經說四人。能生梵福。一為供養如來馱都(此云性。佛身體也)建率都婆于未曾處。二為供養四方僧伽。造寺施園。四事供養。三佛弟子。破已能和。四于有情。普修慈等。如是梵福其量云何。頌曰。
感劫生天等 為一梵福量
釋曰。先軌範師(或經部。或大眾部。軌範師也)。作如是說。感一劫生天樂。為一梵福量。四十中劫。名為一劫。同梵輔天一劫壽故。故有伽陀言。有信正見。人修十勝行者。便為生梵福。感劫天樂故。十勝行者。於前四梵福上。更加六種。一為救母命舍自身命。二救父命舍自身命。三救如來命舍自身命。四于正法中出家。五教他出家。六未轉法輪。能請轉法輪。引此頌意。證知四梵福感劫天樂也。頌言等者。等取毗婆娑說。此言梵福量者。同前妙相業中
【現代漢語翻譯】 現代漢語譯本： 『也』，指的是遠離昏沉和掉舉。這被稱為『等』（Samata，平靜）。能夠引發功德，這被稱為『引』。這種禪定是屬於善的，能夠極大地熏習內心，使之成就功德之類，所以特別稱為『修』（Bhavana，修行）。
從第三部分開始，闡明戒和修的果報。其中，首先闡明戒和修的果報，然後闡明梵福的量。首先來看戒和修的果報。《論》中說：『前面已經辨明佈施的福報能夠招致巨大的財富，那麼戒和修這兩種行為所感得的果報是什麼呢？』頌詞說：
『戒修勝如次，感生天解脫。』
解釋說：持戒能夠感得生天的果報，這是就殊勝之處而言。實際上，佈施也能感得生天的果報，但不如持戒殊勝。修行能夠感得解脫的果報，這是就殊勝之處而言。實際上，持戒也能感得解脫的果報，但不如修行殊勝。
從這裡開始，闡明梵福的量。《論》中說：『經中說有四種人能夠產生梵福：第一種是為供養如來馱都（Dhatu，舍利，指佛的身體），在未曾建過之處建造窣堵波（Stupa，佛塔）；第二種是為供養四方僧伽，建造寺廟，佈施園林，提供四事供養；第三種是佛弟子，能夠使已經破裂的僧團重新和合；第四種是對一切有情，普遍修習慈心等等。』像這樣的梵福，它的量有多少呢？頌詞說：
『感劫生天等，為一梵福量。』
解釋說：先前的軌範師（Acharya，導師，可能是經部或大眾部的軌範師）這樣說：感得一個劫（Kalpa）的生天之樂，作為一份梵福的量。四十個中劫稱為一個劫，因為同梵輔天（Brahma-pāriṣadya）的壽命為一個劫。所以有伽陀（Gatha，偈頌）說：『有信心和正確見解的人，修習十種殊勝行為，就能產生梵福，感得一個劫的天樂。』這十種殊勝行為，是在前面四種梵福的基礎上，又增加了六種：第一種是為救母親的性命而捨棄自己的性命；第二種是為救父親的性命而捨棄自己的性命；第三種是為救如來的性命而捨棄自己的性命；第四種是在正法中出家；第五種是教他人出家；第六種是在未轉法輪（Dharmacakra，佛法之輪）時，能夠請佛轉法輪。』引用這個偈頌的意思，來證明這四種梵福能夠感得一個劫的天樂。頌詞中的『等』字，是等同於《毗婆娑論》（Vibhasa）的說法。這裡所說的梵福的量，與前面妙相業中所說的相同。
【English Translation】 English version: 'Also,' refers to being free from dullness and agitation. This is called 'Equanimity' (Samata). The ability to generate merit is called 'Leading'. This samadhi is virtuous and can greatly influence the mind, enabling it to achieve virtuous qualities, so it is specifically called 'Cultivation' (Bhavana).
From this third part, the results of precepts and cultivation are explained. Among them, first, the results of precepts and cultivation are clarified, and then the measure of Brahma-merit is explained. First, let's look at the results of precepts and cultivation. The Treatise says: 'It has already been explained that the merit of giving can bring great wealth, so what are the results of precepts and cultivation?' The verse says:
'Precepts and cultivation are superior in order, leading to birth in heaven and liberation.'
The explanation says: Keeping precepts can lead to rebirth in heaven, which is speaking of its superiority. In reality, giving can also lead to rebirth in heaven, but it is not as superior as keeping precepts. Cultivation can lead to liberation, which is speaking of its superiority. In reality, keeping precepts can also lead to liberation, but it is not as superior as cultivation.
From here, the measure of Brahma-merit is explained. The Treatise says: 'The sutras say that there are four types of people who can generate Brahma-merit: The first is to build a stupa (Stupa, a Buddhist monument) in a place where it has never been built before to venerate the Tathagata's dhatu (Dhatu, relics, referring to the Buddha's body); the second is to build monasteries, donate gardens, and provide the four requisites to support the Sangha (Sangha, the monastic community) of the four directions; the third is a disciple of the Buddha who can reconcile a Sangha that has been divided; the fourth is to universally cultivate loving-kindness, etc., towards all sentient beings.' What is the measure of such Brahma-merit? The verse says:
'Leading to eons of heavenly rebirth, this is the measure of one Brahma-merit.'
The explanation says: The former Acharya (Acharya, teacher, possibly of the Sautrantika or Mahasanghika school) said this: Gaining one kalpa (Kalpa, an eon) of heavenly bliss is the measure of one Brahma-merit. Forty intermediate kalpas are called one kalpa, because the lifespan of the Brahma-pāriṣadya (Brahma's retinue) heaven is one kalpa. Therefore, there is a gatha (Gatha, verse) that says: 'A person with faith and right view, who cultivates ten superior practices, can generate Brahma-merit, gaining one kalpa of heavenly bliss.' These ten superior practices are based on the previous four Brahma-merits, with six more added: The first is to give up one's own life to save one's mother's life; the second is to give up one's own life to save one's father's life; the third is to give up one's own life to save the Tathagata's life; the fourth is to renounce the world in the correct Dharma (Dharma, the teachings of the Buddha); the fifth is to teach others to renounce the world; the sixth is to request the turning of the Dharma wheel (Dharmacakra, the wheel of Dharma) when it has not yet been turned.' Quoting the meaning of this verse proves that these four Brahma-merits can lead to one kalpa of heavenly bliss. The word 'etc.' in the verse is equivalent to the explanation in the Vibhasa (Vibhasa, a commentary). The measure of Brahma-merit mentioned here is the same as that mentioned in the previous section on the karma of excellent marks.
一福量也。
從此大文第三。明法施。論云。財施已說。法施云何。頌曰。
法施謂如實 無染辨經等
釋曰。說法無倒。稱為如實。不求名利。是無染心。若能如實。以無染心。辨契經等。令生正解。名為法施。
從此大文第八。明順三分善。論云。前已別釋三福業事。今釋經中順三分善。頌曰。
順福順解脫 順抉擇分三 感愛果涅槃 聖道善如次
釋曰。順福分善者。謂感世間可愛果善。順解脫分者。謂定能感涅槃果善。所造功德。回求涅槃者是也。此善生已。名為身中有涅槃法。若人聞說生死有過。涅槃有德。毛豎悲泣。當知此人已殖順解脫分善也。如見得雨場有芽生。當知穴中先有種子。順抉擇分善者。謂暖等四善根。此能感聖道。聖道名抉擇。感聖道故。名為順也。
從此第九。明書印等。論云。如世間說有書印算文數。此五自體云何。頌曰。
諸如理所起 三業並能發 如次為書印 算文數自體
釋曰。諸如理所起者。正起書等之加行也。三業者。謂身語意業。並能發者。謂受等四蘊。能發前三業也。如次者。謂前三業等。如次為彼書印等體。為書印者。謂前身業。及彼能發。五蘊為體。書謂手書。印謂克印。並是身業。身業是色。
【現代漢語翻譯】 現代漢語譯本 一福量也。
從此大文第三。明法施。論云。財施已說。法施云何。頌曰。
法施謂如實 無染辨經等
釋曰。說法無倒。稱為如實。不求名利。是無染心。若能如實。以無染心。辨契經等。令生正解。名為法施。
從此大文第八。明順三分善。論云。前已別釋三福業事。今釋經中順三分善。頌曰。
順福順解脫 順抉擇分三 感愛果涅槃 聖道善如次
釋曰。順福分善者。謂感世間可愛果善。順解脫分者。謂定能感涅槃（Nirvana，涅槃）果善。所造功德。回求涅槃（Nirvana，涅槃）者是也。此善生已。名為身中有涅槃（Nirvana，涅槃）法。若人聞說生死有過。涅槃（Nirvana，涅槃）有德。毛豎悲泣。當知此人已殖順解脫分善也。如見得雨場有芽生。當知穴中先有種子。順抉擇分善者。謂暖等四善根。此能感聖道。聖道名抉擇。感聖道故。名為順也。
從此第九。明書印等。論云。如世間說有書印算文數。此五自體云何。頌曰。
諸如理所起 三業並能發 如次為書印 算文數自體
釋曰。諸如理所起者。正起書等之加行也。三業者。謂身語意業。並能發者。謂受等四蘊。能發前三業也。如次者。謂前三業等。如次為彼書印等體。為書印者。謂前身業。及彼能發。五蘊為體。書謂手書。印謂克印。並是身業。身業是色。
【English Translation】 English version A measure of merit.
From this, the third major section explains the Dharma offering. The treatise says: 'Material offering has already been discussed. What is Dharma offering?' The verse says:
Dharma offering is called 'as it is', Without defilement, distinguishing sutras and so on.
Explanation: Speaking the Dharma without distortion is called 'as it is'. Not seeking fame or profit is 'without defilement'. If one can, as it is, with a mind free from defilement, distinguish the 契經 (Qijing, sutras) and so on, causing correct understanding to arise, this is called Dharma offering.
From this, the eighth major section explains the three kinds of wholesome qualities that lead to good results. The treatise says: 'The three meritorious deeds have already been explained separately. Now, explain the three kinds of wholesome qualities in the sutra.' The verse says:
Leading to merit, leading to liberation, Leading to the decisive division, these are three. They bring about desirable results, Nirvana (Nirvana, 涅槃), The noble path, and wholesome qualities in that order.
Explanation: 'Wholesome qualities leading to merit' refers to wholesome qualities that bring about desirable results in the world. 'Wholesome qualities leading to liberation' refers to wholesome qualities that definitely bring about the result of Nirvana (Nirvana, 涅槃). It refers to the merit created with the intention of seeking Nirvana (Nirvana, 涅槃). When this wholesome quality arises, it is called having the Dharma of Nirvana (Nirvana, 涅槃) within oneself. If a person hears that there are faults in samsara and virtues in Nirvana (Nirvana, 涅槃), and their hair stands on end and they weep with sorrow, know that this person has already planted the wholesome qualities leading to liberation. It is like seeing sprouts growing in a field after rain, knowing that there were seeds in the ground beforehand. 'Wholesome qualities leading to the decisive division' refers to the four roots of goodness, such as warmth. These can bring about the noble path. The noble path is called decisive. Because it brings about the noble path, it is called leading to it.
From this, the ninth section explains writing, printing, and so on. The treatise says: 'As the world says, there are writing, printing, calculation, text, and numbers. What are the five entities themselves?' The verse says:
All that arises from reason, The three karmas can all generate. In order, they are writing, printing, Calculation, text, and number themselves.
Explanation: 'All that arises from reason' refers to the preliminary actions of correctly initiating writing and so on. 'The three karmas' refers to the karma of body, speech, and mind. 'Can all generate' refers to the four aggregates, such as sensation, which can generate the preceding three karmas. 'In order' refers to the preceding three karmas and so on, which in order are the entities of writing, printing, and so on. As for writing and printing, the preceding bodily karma and that which can generate it, the five aggregates, are the entities. Writing refers to handwriting, and printing refers to engraving. Both are bodily karma. Bodily karma is form.
及能發彼。受等四蘊。故通五蘊。此之五蘊。能完成的書印。故名書印。算文數自體者。算謂語算。文謂語字。故算及文。用前語業。及彼能發五蘊為體。數謂意思。思能計數。一十等數。故數用前意業。及能發四蘊為體。
從此第十。明諸法異名。論云。今應略辨諸法異名。頌曰。
善無漏名妙 染有罪覆劣 善有為應習 解脫名無上
釋曰。善無漏者。謂道諦及擇滅也智者。稱揚故。名為妙。染謂染法。此名有罪。所訶厭故。亦名有覆。覆聖道故。亦名為劣。極鄙下故 善有為法。名為應習。應可修習令增長故 問何故無為。不名應習。答無為無變。不可修習令增長故。又習為果。無為無果故。非應習解脫者。謂涅槃。是善是常。超一切法。故名無上。 大正藏第 41 冊 No. 1823 俱舍論頌疏論本
俱舍論頌疏論本第十九
釋曰。貪等煩惱。名曰隨眠。隨逐有情。增昏滯故。故名隨眠。此品廣明。故名分別。就此品中分二。一明惑體。二明惑滅。就明惑體中分三。一明根本惑。二諸門分別。三雜明諸煩惱。就明根本惑中分五。一明增數。二明見修斷。三明五見。四明四倒。五明七九慢。就第一明增數中分四。一明六隨眠。二明七隨眠。三明十隨眠。四明九十八隨
【現代漢語翻譯】 現代漢語譯本：並且能夠引發它們（受、想、行、識四蘊）。所以通指五蘊。這五蘊，能夠成就書寫和印章，所以叫做書印。關於算術、文字和數字的自體：算，指的是語言的計算；文，指的是語言的文字。所以算和文，使用前面的語業，以及能夠引發語業的五蘊作為自體。數，指的是意思，意思能夠計數，比如一、十等數字。所以數，使用前面的意業，以及能夠引發意業的四蘊作為自體。
從這第十（品）開始，闡明諸法的不同名稱。《俱舍論》中說：『現在應該簡略地辨別諸法的不同名稱。』頌文說：
『善的無漏法名為妙，染污的有罪過，覆蓋（真理），低劣。善的有為法應該修習，解脫名為無上。』
解釋：善的無漏法，指的是道諦（Dukkha-nirodha-gamini-patipada-magga-ariya-sacca，滅苦之道）和擇滅（pratisamkhya-nirodha，通過智慧選擇而達到的滅）。因為智者稱揚讚美，所以名為『妙』。染污，指的是染污法。這被稱為有罪，因為被呵責厭惡。也稱為『有覆』，因為它覆蓋了聖道。也稱為『低劣』，因為它極其鄙陋低下。善的有為法，名為『應習』，應該可以修習使之增長。問：為什麼無為法，不稱為『應習』？答：因為無為法沒有變化，不可修習使之增長。而且修習是爲了結果，無為法沒有結果，所以不是應習。解脫，指的是涅槃（Nirvana，滅度）。是善的，是常住的，超越一切法，所以名為『無上』。 《大正藏》第41冊 No. 1823 《俱舍論頌疏論本》
《俱舍論頌疏論本》第十九
解釋：貪等煩惱，名叫隨眠（anusaya，潛在的煩惱）。隨逐有情（sattva，眾生），增加昏沉和滯礙，所以名叫隨眠。這一品廣泛地闡明隨眠，所以名叫分別。在這一品中分為兩部分：一是闡明惑體，二是闡明惑滅。在闡明惑體中分為三部分：一是闡明根本惑，二是諸門分別，三是雜明諸煩惱。在闡明根本惑中分為五部分：一是闡明增數，二是闡明見修斷，三是闡明五見，四是闡明四倒，五是闡明七種或九種慢。在第一部分闡明增數中分為四部分：一是闡明六隨眠，二是闡明七隨眠，三是闡明十隨眠，四是闡明九十八隨眠。
【English Translation】 English version: And is able to generate them (the four skandhas of feeling, perception, volition, and consciousness). Therefore, it generally refers to the five skandhas. These five skandhas can accomplish writing and seals, so they are called 'writing and seals.' Regarding the self-nature of arithmetic, writing, and numbers: 'Arithmetic' refers to the calculation of language; 'writing' refers to the characters of language. Therefore, arithmetic and writing use the preceding verbal karma, and the five skandhas that can generate verbal karma, as their self-nature. 'Number' refers to intention, and intention can count, such as the numbers one, ten, etc. Therefore, number uses the preceding mental karma, and the four skandhas that can generate mental karma, as its self-nature.
From this tenth (chapter) onwards, it elucidates the different names of all dharmas. The Abhidharmakosha says: 'Now we should briefly distinguish the different names of all dharmas.' The verse says:
'Good, unconditioned dharmas are called 'subtle'; defiled dharmas are sinful, concealing, and inferior. Good, conditioned dharmas should be cultivated; liberation is called 'supreme.'
Explanation: Good, unconditioned dharmas refer to the Truth of the Path (Dukkha-nirodha-gamini-patipada-magga-ariya-sacca, the Truth of the Path Leading to the Cessation of Suffering) and selective cessation (pratisamkhya-nirodha, cessation attained through the wisdom of choice). Because the wise praise and extol them, they are called 'subtle.' Defilement refers to defiled dharmas. This is called sinful because it is blamed and disliked. It is also called 'concealing' because it conceals the Noble Path. It is also called 'inferior' because it is extremely base and low. Good, conditioned dharmas are called 'should be cultivated,' meaning they should be cultivated to increase them. Question: Why are unconditioned dharmas not called 'should be cultivated'? Answer: Because unconditioned dharmas do not change and cannot be cultivated to increase them. Moreover, cultivation is for a result, and unconditioned dharmas have no result, so they are not 'should be cultivated.' Liberation refers to Nirvana (Nirvana, extinguishment). It is good, it is permanent, and it transcends all dharmas, so it is called 'supreme.' Taisho Tripitaka Vol. 41, No. 1823, Abhidharmakosha-bhashya
Abhidharmakosha-bhashya Nineteenth
Explanation: Afflictions such as greed are called latent tendencies (anusaya, latent afflictions). They follow sentient beings (sattva, beings), increasing dullness and stagnation, so they are called latent tendencies. This chapter extensively elucidates latent tendencies, so it is called 'discrimination.' In this chapter, it is divided into two parts: one is to elucidate the nature of delusion, and the other is to elucidate the cessation of delusion. In elucidating the nature of delusion, it is divided into three parts: one is to elucidate the fundamental delusions, two is the discrimination of various aspects, and three is the miscellaneous elucidation of various afflictions. In elucidating the fundamental delusions, it is divided into five parts: one is to elucidate the increase in number, two is to elucidate what is severed by seeing and cultivation, three is to elucidate the five views, four is to elucidate the four inversions, and five is to elucidate the seven or nine types of conceit. In the first part, elucidating the increase in number, it is divided into four parts: one is to elucidate the six latent tendencies, two is to elucidate the seven latent tendencies, three is to elucidate the ten latent tendencies, and four is to elucidate the ninety-eight latent tendencies.
眠。且初第一明六隨眠者。論云。前言世間差別。皆由業生。業由隨眠。方得生長。離隨眠業。無感有能(標宗)。所以者何(徴也)。隨眠有幾(問數)。頌曰。
隨眠諸有本 此差別有六 謂貪瞋亦慢 無明見及疑
釋曰。隨眠諸有本者。由此隨眠是諸有本故。業離此無感有能。諸有者。三有也 此略應知。差別有六。一貪。二貪瞋。三慢。四無明。五見。六疑。頌說亦言。非直瞋名貪瞋。意顯慢等亦由貪力。于境隨眠增。以一切惑生皆因貪力故。是故應言貪瞋貪慢乃至貪疑也。及聲顯六體各不同。
從此第二。明七隨眠。論云。若諸隨眠。體唯有六。何緣經說有七隨眠。頌曰。
六由貪異七 有貪上二界 于內門轉故 為遮解脫想
釋曰。六由貪異七有貪上二界者。前六隨眠。由貪異故。分成七種也。一欲貪。二有貪。故名貪異。謂欲界貪。名為欲貪。上二界貪。名為有貪。于內門轉故者。釋有貪名也。上二界貪。多分托內門轉。少分緣外門轉故。立有貪名內門者定也。貪緣定起。以內為門。名內門轉。謂上二界。多起定貪故也。少分緣外門轉者。謂彼亦緣色聲味觸法外境界也。為遮解脫想者。又由外道于上二界。起解脫想。佛為遮彼。立有貪名。顯彼所緣非真解脫。
【現代漢語翻譯】 現代漢語譯本 現在開始討論隨眠。首先，第一部分闡明六種隨眠。論中說：『前面所說的世間種種差別，都是由業產生的。而業之所以能夠生長，是因為有隨眠。離開隨眠，業就沒有產生果報的能力。』（這是標明宗旨）。為什麼這樣說呢？（這是提問）。隨眠有幾種呢？（這是詢問數量）。頌詞說： 『隨眠是諸有的根本，這些差別有六種，即貪、嗔、慢、無明、見和疑。』 解釋：『隨眠是諸有的根本』，因為這些隨眠是諸有的根本，所以業離開它們就沒有產生果報的能力。『諸有』指的是三有（欲有、色有、無色有）。這裡應該簡略地知道，差別有六種：一是貪，二是嗔，三是慢，四是無明，五是見，六是疑。頌詞中說『亦』，並非僅僅嗔叫做貪嗔，而是要表明慢等也是由於貪的力量，在境界上隨眠增長。因為一切煩惱的產生都因為貪的力量。所以應該說貪嗔、貪慢，乃至貪疑。『及』字表明六者的體性各不相同。 接下來第二部分，闡明七種隨眠。論中說：『如果隨眠的體性只有六種，為什麼經典中說有七種隨眠呢？』頌詞說： 『六種隨眠由於貪的不同而分為七種，即有貪，存在於上二界（色界和無色界）。因為在上二界中，貪多從內門生起，爲了遮止外道認為上二界是解脫的錯誤想法。』 解釋：『六種隨眠由於貪的不同而分為七種，有貪存在於上二界』，前面的六種隨眠，由於貪的不同，而分成七種。一是欲貪，二是有貪，所以叫做貪的不同。欲界的貪，叫做欲貪；上二界的貪，叫做有貪。『在上二界中，貪多從內門生起』，這是解釋有貪的名稱。上二界的貪，大部分依託內門生起，少部分緣外門生起，所以立名為有貪。內門指的是禪定。貪緣于禪定而生起，以內為門，叫做內門生起。指的是上二界，大多生起定貪。『少部分緣外門生起』，指的是它們也緣於色、聲、味、觸、法等外在境界。『爲了遮止解脫想』，又因為外道對於上二界，生起解脫的想法，佛爲了遮止他們，立名為有貪，顯示他們所緣的並非真正的解脫。
【English Translation】 English version Now, let's discuss the anusaya (latent tendencies). First, the first part clarifies the six anusayas. The treatise says: 'The aforementioned differences in the world all arise from karma. And karma can only grow because of anusaya. Without anusaya, karma would have no ability to produce results.' (This states the main point). Why is this so? (This is a question). How many types of anusaya are there? (This asks about the number). The verse says: 'Anusaya is the root of all existences; these differences are sixfold, namely, greed (raga), hatred (dvesha), pride (mana), ignorance (avidya), views (drishti), and doubt (vicikitsa).' Explanation: 'Anusaya is the root of all existences,' because these anusayas are the root of all existences, therefore karma without them has no ability to produce results. 'All existences' refers to the three realms of existence (the desire realm, the form realm, and the formless realm). It should be briefly understood here that the differences are sixfold: first is greed (raga), second is hatred (dvesha), third is pride (mana), fourth is ignorance (avidya), fifth is views (drishti), and sixth is doubt (vicikitsa). The verse says 'also' (api), it's not just that hatred is called greed-hatred, but it's to show that pride and others are also due to the power of greed, and anusaya increases in relation to the object. Because the arising of all afflictions is due to the power of greed. Therefore, it should be said greed-hatred, greed-pride, and even greed-doubt. The word 'and' (cha) indicates that the natures of the six are different. Next, the second part clarifies the seven anusayas. The treatise says: 'If the nature of anusaya is only sixfold, why do the sutras say there are seven anusayas?' The verse says: 'The six are differentiated into seven due to the difference in greed, namely, existence-greed (bhavaraga), which exists in the upper two realms (the form realm and the formless realm). Because in the upper two realms, greed mostly arises from the internal door, in order to prevent the wrong idea of outsiders who think that the upper two realms are liberation.' Explanation: 'The six are differentiated into seven due to the difference in greed, existence-greed exists in the upper two realms,' the previous six anusayas are divided into seven due to the difference in greed. One is desire-greed (kamaraga), and the other is existence-greed (bhavaraga), so it is called the difference in greed. The greed of the desire realm is called desire-greed; the greed of the upper two realms is called existence-greed. 'In the upper two realms, greed mostly arises from the internal door,' this explains the name existence-greed. The greed of the upper two realms mostly arises relying on the internal door, and a small part arises from the external door, so it is named existence-greed. The internal door refers to dhyana (meditative absorption). Greed arises from dhyana, taking the internal as the door, it is called arising from the internal door. It refers to the upper two realms, where dhyana-greed mostly arises. 'A small part arises from the external door,' refers to them also being related to external objects such as form, sound, smell, taste, touch, and dharma. 'In order to prevent the thought of liberation,' also because outsiders have the idea of liberation for the upper two realms, the Buddha, in order to prevent them, established the name existence-greed, showing that what they are related to is not true liberation.
此中自體立以有名。自體者。謂定及所依身也。謂彼有情。多貪等至(定也)及所依身。定之與身。名之為有。緣有起故。名為有貪。有之貪故。依主釋也。義準欲界貪。名欲貪。貪著五欲外境界故。欲之貪故。亦依主釋也。
從此第三。明十隨眠。論云。即上所說六種隨眠。于本論中。復分為十。如何成十。頌曰。
六由見異十 異謂有身見 邊執見邪見 見取戒禁取
釋曰。前六隨眠。由見異故。分成十種。五是見性。一有身見。二邊執見。三邪見。四見取。五戒禁取余貪等五。非是見性。
從此第四。明九十八。論云。又即前所說六種隨眠。于本論中。說九十八。依何義說九十八耶。頌曰。
六行部界異 故成九十八 欲見苦等斷 十七七八四 謂如次具離 三二見見疑 色無色除瞋 余等如欲說
釋曰。初六句明欲界。后兩句明上二界。六行部界異者。標也。行謂見行。謂六隨眠。由見行異(行謂行解)。分別為十。即此十種部界不同。成九十八。部謂五部。謂見苦。見集。見滅。見道。修所斷部。界謂欲色。無色。三界。欲見苦等斷十七七八四者。此明欲界有三十六也。苦等等取餘四部也。十謂見苦。有十隨眠。七七謂見集。見滅。各七隨眠。八謂
【現代漢語翻譯】 現代漢語譯本： 在此處，自體被確立並賦予名稱。自體指的是禪定（定）以及所依賴的身體。這裡所說的『彼有情』，指的是具有強烈的貪慾等至（定）以及作為禪定所依的身體。禪定與身體，被稱之為『有』，因為緣『有』而生起，所以名為『有貪』，是對『有』的貪著，是依主釋。按照這個意義，欲界的貪慾，被稱為『欲貪』，因為貪著於五欲的外在境界。對『欲』的貪著，也是依主釋。
從這裡開始第三部分，闡明十隨眠。論中說，前面所說的六種隨眠，在本論中，又被分為十種。如何成為十種呢？頌文說：
六種隨眠因『見』的不同而分為十種，這不同指的是有身見（Sakkāya-diṭṭhi），邊執見（Antagāhika-diṭṭhi），邪見（Micchā-diṭṭhi），見取見（Diṭṭhi-parāmāsa），戒禁取見（Sīlabbataparāmāsa）。
解釋說，前面的六種隨眠，因為『見』的不同，而分成十種。其中五種屬於『見』的性質：一是有身見（Sakkāya-diṭṭhi），二是邊執見（Antagāhika-diṭṭhi），三是邪見（Micchā-diṭṭhi），四是見取見（Diṭṭhi-parāmāsa），五是戒禁取見（Sīlabbataparāmāsa），其餘的貪等五種，不屬於『見』的性質。
從這裡開始第四部分，闡明九十八隨眠。論中說，前面所說的六種隨眠，在本論中，被說成是九十八種。依據什麼意義說成九十八種呢？頌文說：
六種隨眠因『行』、『部』、『界』的不同，所以成為九十八種。欲界在見苦（Dukkha），見集（Samudaya），見滅（Nirodha），見道（Magga）時，分別是十七、七、七、八、四種。也就是說，依次具有或不具有，三種（有身見（Sakkāya-diṭṭhi），邊執見（Antagāhika-diṭṭhi），戒禁取見（Sīlabbataparāmāsa）），兩種（見取見（Diṭṭhi-parāmāsa），邪見（Micchā-diṭṭhi）），見（Diṭṭhi），見（Diṭṭhi），疑（Vicikicchā）。色界（Rūpadhātu）和無色界（Arūpadhātu）去除了嗔（Dosa），其餘的（隨眠）和欲界一樣。
解釋說，最初的六句闡明欲界（Kāmadhātu），後面的兩句闡明色界（Rūpadhātu）和無色界（Arūpadhātu）。『六行部界異』是總標。『行』指的是見行，也就是六隨眠，因為見行不同（行指的是行解），分別成為十種。這十種隨眠因為部界不同，成為九十八種。『部』指的是五部，也就是見苦（Dukkha），見集（Samudaya），見滅（Nirodha），見道（Magga），修所斷部（Bhāvanā-pahātabba）。『界』指的是欲界（Kāmadhātu），色界（Rūpadhātu），無色界（Arūpadhātu）三界。『欲見苦等斷十七七八四』，這闡明了欲界（Kāmadhātu）有三十六種隨眠。『苦等』包括其餘的四部。十指的是見苦（Dukkha），有十種隨眠。七七指的是見集（Samudaya），見滅（Nirodha），各有七種隨眠。八指的是
【English Translation】 English version: Herein, the self-entity is established and named. The self-entity refers to the meditative concentration (Dhyana) and the body on which it relies. The 'sentient being' mentioned here refers to those who possess intense craving and meditative concentration (Dhyana), as well as the body that serves as the basis for meditation. The meditative concentration and the body are referred to as 'existence' (Bhava), because they arise from the condition of 'existence,' they are called 'craving for existence' (Bhava-tanha), which is a possessive compound. According to this meaning, the craving in the desire realm (Kāmadhātu) is called 'craving for desire' (Kāma-tanha), because it is craving for the external objects of the five desires. The craving for 'desire' is also a possessive compound.
From here, the third part elucidates the ten latent tendencies (anusaya). The treatise states that the six latent tendencies mentioned earlier are further divided into ten in this treatise. How do they become ten? The verse says:
The six latent tendencies are divided into ten due to the difference in 'views,' which refers to the view of self (Sakkāya-diṭṭhi), the view of extremes (Antagāhika-diṭṭhi), the wrong view (Micchā-diṭṭhi), the view of holding to views (Diṭṭhi-parāmāsa), and the view of holding to rites and rituals (Sīlabbataparāmāsa).
The explanation says that the previous six latent tendencies are divided into ten due to the difference in 'views.' Among them, five belong to the nature of 'views': first is the view of self (Sakkāya-diṭṭhi), second is the view of extremes (Antagāhika-diṭṭhi), third is the wrong view (Micchā-diṭṭhi), fourth is the view of holding to views (Diṭṭhi-parāmāsa), and fifth is the view of holding to rites and rituals (Sīlabbataparāmāsa). The remaining five, such as craving, do not belong to the nature of 'views.'
From here, the fourth part elucidates the ninety-eight latent tendencies. The treatise states that the six latent tendencies mentioned earlier are described as ninety-eight in this treatise. According to what meaning are they described as ninety-eight? The verse says:
The six latent tendencies become ninety-eight due to the differences in 'conduct,' 'category,' and 'realm.' In the desire realm (Kāmadhātu), when seeing suffering (Dukkha), seeing the origin (Samudaya), seeing cessation (Nirodha), and seeing the path (Magga), there are seventeen, seven, seven, eight, and four respectively. That is to say, they successively possess or do not possess three (view of self (Sakkāya-diṭṭhi), view of extremes (Antagāhika-diṭṭhi), view of holding to rites and rituals (Sīlabbataparāmāsa)), two (view of holding to views (Diṭṭhi-parāmāsa), wrong view (Micchā-diṭṭhi)), view (Diṭṭhi), view (Diṭṭhi), and doubt (Vicikicchā). The form realm (Rūpadhātu) and formless realm (Arūpadhātu) eliminate hatred (Dosa), and the rest (of the latent tendencies) are the same as in the desire realm (Kāmadhātu).
The explanation says that the first six lines elucidate the desire realm (Kāmadhātu), and the last two lines elucidate the form realm (Rūpadhātu) and the formless realm (Arūpadhātu). 'Differences in conduct, category, and realm' is a general statement. 'Conduct' refers to the conduct of views, which is the six latent tendencies. Because the conduct of views is different (conduct refers to understanding and practice), they are divided into ten. These ten latent tendencies become ninety-eight because of the differences in category and realm. 'Category' refers to the five categories, which are seeing suffering (Dukkha), seeing the origin (Samudaya), seeing cessation (Nirodha), seeing the path (Magga), and what is abandoned by cultivation (Bhāvanā-pahātabba). 'Realm' refers to the three realms: the desire realm (Kāmadhātu), the form realm (Rūpadhātu), and the formless realm (Arūpadhātu). 'Seventeen, seven, seven, eight, four when seeing suffering, etc., in the desire realm' elucidates that there are thirty-six latent tendencies in the desire realm (Kāmadhātu). 'Suffering, etc.' includes the remaining four categories. Ten refers to seeing suffering (Dukkha), which has ten latent tendencies. Seven and seven refer to seeing the origin (Samudaya) and seeing cessation (Nirodha), each having seven latent tendencies. Eight refers to
道諦。有八隨眠。四謂修道。有四隨眠。謂如次具離三二見見疑者。釋上數也。具者見苦具十也。離三見者。謂集滅各七。離身見。邊見。戒禁取三也。離二見者。謂道諦有八。除身邊二見也。離見疑者。謂修道四。除五見及疑也。故頌上見字。兩度言之。一離三見。二離二見也。如是合成三十六種(苦下具十。集滅各七。二七十四。足前成二十四。並道八成三十二。加修道四故。成三十六也)。前三十二。名見所斷。才見諦時。彼則斷故 后修道四。名修所斷。見四諦已後後時中。數數習道。時彼方斷故 論云。此中何相見苦所斷。乃至何相是修所斷(問也。此中者。光法師解云。此十隨眠中也。寶法師云。此論前文。將五見疑。配四諦竟。後言余貪等。四各通五部則有此問。故知此中。此貪等四中。寶解為善之也)。若緣見此所斷為境。名見此所斷餘名修所斷(解云。答也。光法師云。此有二意。一緣見此。為境。此者。此四諦也。謂五見疑。親迷四諦。名緣見此也。二緣見此所斷。為境所斷是五見疑也。謂貪等四。非親迷諦。但緣五見疑上起故。名緣見此所斷也 此中意者。若五見疑。緣苦諦起。名見苦所斷。乃至緣道諦起。名見道斷。若貪等四。緣見苦所斷五見疑為境。名見苦所斷。乃至緣見道諦所斷。三見
【現代漢語翻譯】 現代漢語譯本 道諦有八種隨眠（隨眠：煩惱的異名），其中四種是修道所斷的。這四種隨眠是指依次地，對於苦諦具有十種隨眠，對於集諦和滅諦各自具有七種隨眠，對於道諦，是去除身見（Sakkāya-ditthi，認為五蘊和合的身體是『我』的邪見）、邊見（Antagāhika-ditthi，執斷或執常的邪見）和戒禁取見（Sīlabbataparāmāsa，執非因計因的邪見）這三種邪見。對於修道所斷，是去除身見和邊見這兩種邪見，以及去除五種見和疑。因此，在上面的偈頌中，『見』字被說了兩次，一次是去除三種邪見，一次是去除兩種邪見。這樣總共合成了三十六種（苦諦下有十種，集諦和滅諦各有七種，兩個七種是十四種，加上前面的十種，總共二十四種，再加上道諦的八種，總共三十二種，再加上修道所斷的四種，所以總共三十六種）。前面的三十二種，名為見所斷，因為在初見真諦時，它們就被斷除了。後面的修道四種，名為修所斷，因為在見到四諦之後，在後來的時間裡，通過反覆修習道，才能逐漸斷除它們。論中說：『這其中，什麼相是見苦所斷的？乃至什麼相是修所斷的？』（這是提問。光法師解釋說：『這其中』，是指這十種隨眠中。寶法師說：『這論的前文，將五見和疑，配對四諦之後，又說其餘的貪等，四種各自通於五部，所以有此提問。』因此可知，『這其中』，是指這貪等四種中。寶法師的解釋是好的）。如果以見此所斷為境界，就名為見此所斷，其餘的名為修所斷（這是解釋。光法師說：『這有兩種意思，一是緣見此為境界，此，是指這四諦。也就是說，五見和疑，直接迷惑四諦，名為緣見此。二是緣見此所斷，為境界，所斷是五見和疑。也就是說，貪等四種，並非直接迷惑真諦，只是緣於五見和疑而生起，所以名為緣見此所斷。』這裡的意思是，如果五見和疑，緣于苦諦而生起，就名為見苦所斷，乃至緣于道諦而生起，就名為見道所斷。如果貪等四種，緣于見苦所斷的五見和疑為境界，就名為見苦所斷，乃至緣于見道諦所斷的三見
【English Translation】 English version The Truth of the Path (Magga-sacca) has eight latent tendencies (anusaya). Four are abandoned by cultivation (bhavana). These four latent tendencies refer to, in order, having all ten latent tendencies related to the Truth of Suffering (Dukkha-sacca), having seven latent tendencies each related to the Truth of Origin (Samudaya-sacca) and the Truth of Cessation (Nirodha-sacca), and for the Truth of the Path, removing the three views: self-view (Sakkāya-ditthi, the false view that the aggregate of the five skandhas is 'I'), extreme views (Antagāhika-ditthi, the views of eternalism or annihilationism), and clinging to rites and rituals (Sīlabbataparāmāsa, the view that something that is not a cause is a cause). Regarding what is abandoned by cultivation, it is removing the two views: self-view and extreme views, as well as removing the five views and doubt. Therefore, in the above verse, the word 'view' is mentioned twice, once for removing three views and once for removing two views. Thus, a total of thirty-six are formed (ten under the Truth of Suffering, seven each under the Truth of Origin and the Truth of Cessation, two sevens are fourteen, adding the previous ten makes twenty-four, plus the eight of the Truth of the Path makes thirty-two, plus the four abandoned by cultivation, hence thirty-six). The first thirty-two are called 'abandoned by seeing' (ditthi-pahātabba), because when one first sees the truth, they are cut off. The latter four abandoned by cultivation are called 'abandoned by cultivation' (bhavana-pahātabba), because after seeing the Four Noble Truths, in later times, by repeatedly practicing the path, they can be gradually cut off. The treatise says: 'Among these, what characteristic is abandoned by seeing the Truth of Suffering? And what characteristic is abandoned by cultivation?' (This is a question. Master Guang explained: 'Among these' refers to these ten latent tendencies. Master Bao said: 'This treatise, after pairing the five views and doubt with the Four Noble Truths in the previous text, then says that the remaining greed, etc., each connect to the five parts, hence this question.' Therefore, it can be known that 'among these' refers to these four: greed, etc. Master Bao's explanation is good). If the object is what is abandoned by seeing this, it is called 'abandoned by seeing this,' and the rest are called 'abandoned by cultivation' (This is an explanation. Master Guang said: 'This has two meanings: one is that the object is seeing this, 'this' refers to the Four Noble Truths. That is to say, the five views and doubt directly delude the Four Noble Truths, which is called being related to seeing this. The second is that the object is what is abandoned by seeing this, and what is abandoned is the five views and doubt. That is to say, the four: greed, etc., do not directly delude the truth, but arise from the five views and doubt, so it is called being related to seeing this.' The meaning here is that if the five views and doubt arise from the Truth of Suffering, it is called abandoned by seeing the Truth of Suffering, and so on, if it arises from the Truth of the Path, it is called abandoned by seeing the Truth of the Path. If the four: greed, etc., take the five views and doubt abandoned by seeing the Truth of Suffering as their object, it is called abandoned by seeing the Truth of Suffering, and so on, if it is related to the three views abandoned by seeing the Truth of the Path
疑為境。名見道諦斷。不緣見此為境。及見此所斷為境。名修所斷。若依寶法師。解云。此貪等四。若緣見此所斷為境。名見所斷。不緣見此所斷。為境名修所斷也)。如是三十六中。見分十二。謂苦下五見。集滅各二見 道諦有三見。故成十二也。疑分為四。四諦各一也。餘四各五。余貪等四。各通五部。四五二十也。兼前十二見及四疑故。欲界中有三十六。色無色。除瞋余等如欲說者。色無色界。於五部下。各除瞋恚。余與欲同。故色無色各三十一。兩界合論成六十二。通前三十六。總計成九十八使。更加十纏。名一百八煩惱。
從此第二。明見修斷。論云。於此所斷九十八中。前八十八。名見所斷。忍所害故 后十隨眠。名修所斷。智所害故(總標)如是所說見修所斷。為決定不(問也)。不爾(答也)。云何(徴也)。頌曰。
忍所害隨眠 有頂唯見斷 余通見修斷 智所害唯修
釋曰。前三句明忍所害隨眠。第四句明智所害隨眠。忍所害隨眠有頂唯見斷者。忍謂見道中。法類智忍也。前八十八。名忍所害隨眠。于中有頂地攝。唯見所斷。以有頂惑唯類智忍方能斷故 余通見修斷者。餘八地中。忍所害隨眠。通見修斷。謂聖者斷。唯見非修。法類智忍。如應斷故(上七地。類忍斷。欲
【現代漢語翻譯】 現代漢語譯本： 『疑』被認為是境界，被稱為見道諦所斷。不以『見』本身作為境界，以及不以『見』所斷的法作為境界，被稱為修所斷。（如果依照寶法師的解釋，貪等四種煩惱，如果以『見』所斷的法作為境界，則稱為見所斷；如果不以『見』所斷的法作為境界，則稱為修所斷）。像這樣，在三十六種煩惱中，『見』佔十二種，即苦諦下的五種『見』，集諦和滅諦下各有兩種『見』，道諦下有三種『見』，總共十二種。『疑』佔四種，四諦各有一種。其餘四種（貪、嗔、慢、癡）各佔五種，這四種煩惱各通於五部，四五共二十種。加上前面的十二種『見』和四種『疑』，欲界中共有三十六種煩惱。色界和無色界，除了『嗔』之外，其餘的煩惱和欲界類似。色界和無色界，在五部之下，各自去除『嗔恚』，其餘的與欲界相同，因此色界和無色界各有三十一種煩惱。兩界合起來共有六十二種。加上前面的三十六種，總共計算下來有一百九十八種煩惱。再加上十種『纏』，稱為一百零八種煩惱。
從此第二部分，闡明見所斷和修所斷。論中說：『在這九十八種所斷的煩惱中，前面的八十八種，稱為見所斷，因為它們被『忍』所斷除；後面的十種隨眠，稱為修所斷，因為它們被『智』所斷除。』（總的標示）像這樣所說的見所斷和修所斷，是決定的嗎？（提問）不是。（回答）為什麼？（追問）頌文說：
『忍所害隨眠，有頂唯見斷，其餘通見修，智所害唯修。』
解釋說：前面的三句闡明『忍』所斷的隨眠，第四句闡明『智』所斷的隨眠。『忍所害隨眠，有頂唯見斷』，『忍』指的是見道中的法智忍和類智忍。前面的八十八種煩惱，被稱為『忍』所害的隨眠，其中有頂地所攝的煩惱，唯有見所斷。因為有頂天的惑，只有通過類智忍才能斷除。『其餘通見修斷』，其餘八地中，『忍』所害的隨眠，通於見所斷和修所斷。聖者斷除時，唯是見所斷而非修所斷，通過法智忍和類智忍，如其所應地斷除。（上面的七地，通過類忍斷除，欲
【English Translation】 English version: 'Doubt' is considered an object, and is called that which is severed by the Path of Seeing (見道諦, Jiàn Dào Dì). Not taking 'seeing' itself as an object, nor taking that which is severed by 'seeing' as an object, is called that which is severed by Cultivation (修所斷, Xiū Suǒ Duàn). (According to the interpretation of Dharma Master Bao, if these four defilements such as greed take that which is severed by 'seeing' as an object, they are called that which is severed by Seeing; if they do not take that which is severed by 'seeing' as an object, they are called that which is severed by Cultivation). Thus, among the thirty-six defilements, 'views' account for twelve, namely the five 'views' under the Truth of Suffering (苦諦, Kǔ Dì), two 'views' each under the Truth of Accumulation (集諦, Jí Dì) and the Truth of Cessation (滅諦, Miè Dì), and three 'views' under the Truth of the Path (道諦, Dào Dì), totaling twelve. 'Doubt' accounts for four, one for each of the Four Noble Truths. The remaining four (greed, hatred, pride, and ignorance) each account for five, and these four defilements each pervade the five categories, four times five totaling twenty. Adding the preceding twelve 'views' and four 'doubts', there are thirty-six defilements in the Desire Realm (欲界, Yù Jiè). In the Form Realm (色界, Sè Jiè) and Formless Realm (無色界, Wú Sè Jiè), except for 'anger', the remaining defilements are similar to those in the Desire Realm. In the Form Realm and Formless Realm, under the five categories, 'anger' is removed, and the remaining defilements are the same as in the Desire Realm, thus there are thirty-one defilements in each of the Form Realm and Formless Realm. Combining the two realms, there are sixty-two defilements. Adding the preceding thirty-six, the total count is ninety-eight defilements. Adding the ten 'bonds' (纏, chán), they are called the one hundred and eight afflictions.
From this second part, the severed by seeing and the severed by cultivation are clarified. The treatise says: 'Among these ninety-eight defilements to be severed, the preceding eighty-eight are called that which is severed by Seeing, because they are harmed by 'Forbearance' (忍, rěn); the latter ten latent tendencies (隨眠, suí mián) are called that which is severed by Cultivation, because they are harmed by 'Wisdom' (智, zhì).' (General indication) Are these so-called severed by seeing and severed by cultivation definitive? (Question) No. (Answer) Why? (Inquiry) The verse says:
'Latent tendencies harmed by Forbearance, only severed by Seeing in the Peak of Existence (有頂, Yǒu Dǐng); the rest are severed by both Seeing and Cultivation; that which is harmed by Wisdom is only severed by Cultivation.'
Explanation: The preceding three lines clarify the latent tendencies severed by 'Forbearance', and the fourth line clarifies the latent tendencies severed by 'Wisdom'. 'Latent tendencies harmed by Forbearance, only severed by Seeing in the Peak of Existence', 'Forbearance' refers to the Forbearance of Dharma-wisdom (法智忍, Fǎ Zhì Rěn) and the Forbearance of Analogical Wisdom (類智忍, Lèi Zhì Rěn) in the Path of Seeing. The preceding eighty-eight defilements are called latent tendencies harmed by 'Forbearance', among which the defilements included in the Peak of Existence are only severed by Seeing. Because the defilements of the Peak of Existence can only be severed by the Forbearance of Analogical Wisdom. 'The rest are severed by both Seeing and Cultivation', in the remaining eight grounds, the latent tendencies harmed by 'Forbearance' are common to both that which is severed by Seeing and that which is severed by Cultivation. When a sage severs them, they are only severed by Seeing and not by Cultivation, through the Forbearance of Dharma-wisdom and the Forbearance of Analogical Wisdom, as appropriate. (The above seven grounds are severed by Analogical Forbearance, the Desire
界一地。法忍斷也)。若異生斷。唯修非見。數習世俗。智所斷故 智所害唯修者。后十隨眠。名智所害。唯修所斷。以諸聖者。通用無漏世俗二智斷故。若諸異生。唯世俗智。方能斷故。
從此第三。明五見。就中分二。一正明五見。二別釋戒禁取。且正明五見者。論云。由行有殊。分見為五。名先已列。自體如何。頌曰。
我我所斷常 撥無劣謂勝 非因道妄謂 是五見自體
釋曰。前三句出體。第四句結成。我我所者。執我我所。名有身見也身即是有。故名有身。以五取蘊為體。緣于有身。執我我所。執即是見。見緣有身。名有身見。有身之見。依主釋也。西國名薩迦耶見。此云壞身見。或名有身見。故論云。壞故名薩。聚謂迦耶。即是非常。和合蘊義(非常是壞義。和合是聚義)。迦耶即薩。名薩迦耶。即五取蘊(迦耶體也)。為遮常一想。故立此名。要此想為先。方執我故(解云。此上是經部釋。為遮外道計于常想。立其薩名。遮計一想。立迦耶名。是則壞身之見。名壞身見也)。毗婆沙師。作如是釋。有故名薩。身義如前。勿無所緣計我我所。故說此見緣于自身。緣薩迦耶。而起此見故。標此見名薩迦耶(已上論文。釋有身之見也) 斷常者。於我我所。執斷常。名邊執見。斷常
【現代漢語翻譯】 界限於一地（指欲界一地。法忍斷除）。如果異生斷除，只能通過修習非見所斷的煩惱，多次串習世俗的智慧，因為這些煩惱是由智慧所斷除的。智慧所損害的只能通過修習斷除，指的是后十種隨眠（煩惱），被稱為智慧所損害，只能通過修習才能斷除。因為聖者們通用無漏和世俗兩種智慧來斷除這些煩惱。如果異生，只能用世俗的智慧才能斷除。
從這裡開始第三部分，闡明五見。其中分為兩部分：一是正面闡明五見，二是分別解釋戒禁取見。首先，正面闡明五見。《論》中說：『由於行為的差別，將見解分為五種，名稱已經列出，它們的自體是什麼呢？』頌文說：
『我我所斷常，撥無劣謂勝，非因道妄謂，是五見自體。』
解釋：前三句說明本體，第四句總結。『我我所』，執著于『我』和『我所』，稱為有身見（薩迦耶見，Sakkāya-ditthi）。『身』即是『有』，所以稱為『有身』，以五取蘊為本體。緣于有身，執著于『我』和『我所』，執著即是見解，見解緣于有身，稱為有身見。『有身之見』是依主釋。西國（印度）名為薩迦耶見（Sakkāya-ditthi），這裡翻譯為壞身見，或者稱為有身見。所以《論》中說：『壞故名薩（Sat），聚謂迦耶（Kāya），即是非常，和合蘊義（非常是壞義，和合是聚義）。迦耶即薩，名薩迦耶，即五取蘊（迦耶是本體）。』爲了遮止常一之想，所以立此名。要以此想為先，才能執著於我（解釋說：以上是經部的解釋，爲了遮止外道計度常想，立其薩名。遮止計度一想，立迦耶名。那麼壞身之見，就名為壞身見）。
毗婆沙師這樣解釋：『有故名薩（Sat），身的意義如前。』不要沒有所緣就計度我我所，所以說此見緣于自身，緣薩迦耶（Sakkāya），而生起此見，所以標此見名為薩迦耶（以上是論文，解釋有身之見）。『斷常』，對於我我所，執著斷滅或常恒，稱為邊執見（常見和斷見）。斷常
【English Translation】 is limited to one realm (referring to the Realm of Desire). It is severed by the forbearance of Dharma. If it is severed by an ordinary being, it can only be done through cultivating what is severed by non-seeing, repeatedly practicing mundane wisdom, because these afflictions are severed by wisdom. What is harmed by wisdom can only be severed through cultivation, referring to the last ten latent tendencies (afflictions), which are called harmed by wisdom and can only be severed through cultivation. This is because the noble ones commonly use both un-leaked and mundane wisdom to sever these afflictions. If it is an ordinary being, only mundane wisdom can sever them.
From here, the third part clarifies the five views. It is divided into two parts: first, directly clarifying the five views; second, separately explaining the view of adhering to precepts and prohibitions. First, directly clarifying the five views. The Treatise says: 'Due to the differences in behavior, views are divided into five types, the names of which have already been listed. What are their own natures?' The verse says:
'Self, what belongs to self, annihilation, permanence, Denying, inferior, claiming superior, Not cause, wrong path, false belief, These are the own natures of the five views.'
Explanation: The first three lines explain the substance, and the fourth line concludes. 'Self, what belongs to self,' clinging to 'self' and 'what belongs to self' is called the view of the existence of a self (Sakkāya-ditthi). 'Body' is 'existence,' so it is called 'existence of a self,' with the five aggregates of clinging as its substance. Based on the existence of a self, clinging to 'self' and 'what belongs to self,' clinging is a view, and the view is based on the existence of a self, called the view of the existence of a self. 'View of the existence of a self' is a possessive compound. In the Western Country (India), it is called Sakkāya-ditthi, which is translated here as the view of the destroyed body, or called the view of the existence of a self. Therefore, the Treatise says: 'Destroyed is called Sat, gathered is called Kāya, which is impermanent, the meaning of the aggregates in harmony (impermanent is the meaning of destroyed, and harmony is the meaning of gathered). Kāya is Sat, called Sakkāya, which is the five aggregates of clinging (Kāya is the substance).' To prevent the thought of permanence and oneness, this name is established. This thought must come first in order to cling to self (Explanation: The above is the explanation of the Sutra School, to prevent the heretics from calculating the thought of permanence, the name Sat is established. To prevent the calculation of the thought of oneness, the name Kāya is established. Then the view of the destroyed body is called the view of the destroyed body).
The Vibhasha masters explain it this way: 'Existence is called Sat, the meaning of body is as before.' Do not calculate self and what belongs to self without an object of clinging, so it is said that this view is based on oneself, based on Sakkāya, and this view arises, so this view is labeled Sakkāya (the above is the treatise, explaining the view of the existence of a self). 'Annihilation, permanence,' clinging to annihilation or permanence regarding self and what belongs to self is called the extreme view (the view of permanence and the view of annihilation). Annihilation, permanence
名邊。執即是見。依邊起執。邊之執故。依主釋也。邊執即見。持業釋也 撥無者。撥無因果。名為邪見。邪即是見。名為邪見。持業釋也 劣謂勝者。於劣謂勝。名為見取。見謂身見。邊見。邪見。執此三見。以為勝故。名為見取。見之取故。是依主釋也。除三見外。執余有漏。以為勝者。亦名見取。理實應立見等取名。略去等言。但名見取 非因道妄謂者。非因謂因。非道謂道。名戒禁取。戒謂佛法中。五戒等也。禁謂外道。狗牛等禁也。執此禁戒以為因道。名戒禁取。戒禁之取。依主釋也 論云。如大自在生主。或余非世間因(執我等。生世間也)。妄起因執。投水火等。種種邪行。非生天因。妄起因執(已上非因執因也) 受持戒禁。數相應智非解脫道妄起道執(外道計算數智。得涅槃也)。理實應立戒禁等取名則。略去等言。但名戒禁取(已上論文。等取執非戒禁余法也)。
從此第二。別明戒禁取者。論云。若於非因。起是因見。此見何故。非見集斷(解云。既迷因起。應見集斷也)。頌曰。
于大自在等 非因妄執因 從常我倒生 故唯見苦斷
釋曰。執自在等生世間者。必先計度彼體是常。起常倒也。執為一我。起我倒也。執常我已。方起因執。故非因執。從常我生。常我二
【現代漢語翻譯】 現代漢語譯本 『名邊』。執著于邊見，即是錯誤的見解。依附於邊見而產生執著，因為執著于邊見，所以是『依主釋』（一種梵文語法術語，表示所屬關係）。邊見的執著，即是錯誤的見解，這是『持業釋』（一種梵文語法術語，表示同格關係）。 『撥無者』。否定因果，稱為邪見。邪見即是錯誤的見解，稱為邪見，這是『持業釋』。 『劣謂勝者』。將低劣的視為殊勝的，稱為見取見（Skt: dṛṣṭi-parāmarśa，對錯誤的見解的執取）。這裡的『見』指的是身見（Skt: satkāya-dṛṣṭi，認為五蘊和合的身體是真實的我）、邊見（Skt: antagraha-dṛṣṭi，執著于斷見或常見）、邪見（Skt: mithyā-dṛṣṭi，否定因果的錯誤見解）。執著于這三種見解，認為它們是殊勝的，所以稱為見取見。因為是對見解的執取，所以是『依主釋』。除了這三種見解之外，執著于其他有漏法，認為它們是殊勝的，也稱為見取見。實際上應該稱為『見等取』，省略了『等』字，只稱為見取見。 『非因道妄謂者』。將非因視為因，將非道視為道，稱為戒禁取見（Skt: śīla-vrata-parāmarśa，對錯誤的戒律和苦行的執取）。這裡的『戒』指的是佛法中的五戒等。『禁』指的是外道的狗戒、牛戒等。執著于這些禁戒，認為它們是成佛的因和道，稱為戒禁取見。對戒禁的執取，是『依主釋』。 論中說：『例如，認為大自在天（Maheśvara，印度教主神濕婆的別稱）或生主（Prajāpati，創造之神）等非世間之因（執著於我等，認為他們創造了世間），錯誤地產生因的執著。或者投水火等，進行種種邪惡的行為，這些都不是生天的原因，卻錯誤地產生因的執著（以上是非因執因的例子）。』 『受持戒禁，以及與數字相應的智慧，並非解脫之道，卻錯誤地產生道的執著（外道計算數字的智慧，認為可以獲得涅槃）。』實際上應該稱為『戒禁等取』，省略了『等』字，只稱為戒禁取（以上論述中，『等取』執著于非戒禁的其他法）。 從此第二部分，特別說明戒禁取見。論中說：『如果對於非因，產生是因的見解，這種見解為什麼不是見集所斷（解說：既然是迷惑于因的產生，應該由見集所斷）？』頌文說： 『于大自在等，非因妄執因，從常我倒生，故唯見苦斷。』 解釋說：執著于大自在天等創造世間，必定先要計度他們的本體是常，產生常倒（Skt: nitya-viparyāsa，顛倒地認為無常的事物是常的）。執著於一個『我』，產生我倒（Skt: ātma-viparyāsa，顛倒地認為無我的事物是有我的）。執著于常和我之後，才產生因的執著。所以這種非因的執著，是從常我和我產生的。常我和我
【English Translation】 English version 'Nama-anta'. Attachment is a view. Relying on a view gives rise to attachment. Because of attachment to a view, it is '依主釋' (a Sanskrit grammatical term indicating a possessive relationship). Attachment to a view is a view, which is '持業釋' (a Sanskrit grammatical term indicating an appositional relationship). 'Powa-wu-zhe'. Denying cause and effect is called a wrong view. A wrong view is a view, called a wrong view, which is '持業釋'. 'Inferior called superior'. Considering the inferior as superior is called dṛṣṭi-parāmarśa (clinging to wrong views). 'View' here refers to satkāya-dṛṣṭi (the view that the body, the aggregation of the five skandhas, is a real self), antagraha-dṛṣṭi (the view clinging to annihilationism or eternalism), and mithyā-dṛṣṭi (wrong views denying cause and effect). Clinging to these three views, considering them superior, is called dṛṣṭi-parāmarśa. Because it is clinging to views, it is '依主釋'. Besides these three views, clinging to other contaminated dharmas, considering them superior, is also called dṛṣṭi-parāmarśa. In reality, it should be called 'dṛṣṭi-ādi-parāmarśa', omitting 'ādi', it is only called dṛṣṭi-parāmarśa. 'Non-cause path falsely called'. Considering non-cause as cause, considering non-path as path, is called śīla-vrata-parāmarśa (clinging to wrong precepts and asceticism). 'Śīla' here refers to the five precepts in Buddhism, etc. 'Vrata' refers to the vows of non-Buddhists, such as dog vows, cow vows, etc. Clinging to these vows, considering them as the cause and path to enlightenment, is called śīla-vrata-parāmarśa. Clinging to precepts and vows is '依主釋'. The treatise says: 'For example, believing that Maheśvara (another name for the Hindu god Shiva) or Prajāpati (the god of creation) etc. are non-worldly causes (clinging to the self, believing they created the world), falsely giving rise to attachment to cause. Or throwing oneself into water or fire, performing various evil deeds, these are not causes for being born in heaven, but falsely giving rise to attachment to cause (the above are examples of clinging to non-cause as cause).' 'Upholding precepts and vows, and wisdom corresponding to numbers, are not the path to liberation, but falsely giving rise to attachment to the path (non-Buddhists calculating numerical wisdom, believing they can attain Nirvana).' In reality, it should be called 'śīla-vrata-ādi-parāmarśa', omitting 'ādi', it is only called śīla-vrata-parāmarśa (in the above discussion, 'ādi-parāmarśa' clings to other dharmas that are not precepts and vows). From this second part, specifically explaining śīla-vrata-parāmarśa. The treatise says: 'If, for a non-cause, one gives rise to the view that it is a cause, why is this view not severed by the view-collection (explanation: since it is delusion about the arising of cause, it should be severed by the view-collection)?' The verse says: 'Regarding Maheśvara etc., falsely clinging to non-cause as cause, arising from the perversion of permanence and self, therefore it is only severed by seeing suffering.' The explanation says: Clinging to Maheśvara etc. as creating the world, one must first consider their essence to be permanent, giving rise to the perversion of permanence (nitya-viparyāsa, mistakenly considering impermanent things as permanent). Clinging to a 'self', giving rise to the perversion of self (ātma-viparyāsa, mistakenly considering non-self things as having a self). After clinging to permanence and self, one then gives rise to attachment to cause. Therefore, this clinging to non-cause arises from permanence and self.
倒。唯見苦斷。故彼非因執因。亦見苦斷。以常我倒身邊見攝迷粗果故。故見苦斷 然戒禁取。總有二類。一非因執因。二非道計道 非因。執因。復有二類。一迷執我常法起。二迷宿作苦行等起(計狗等生天因)。此二迷苦果。故皆見苦斷 非道執道。亦有二類。一執有漏戒等。為解脫道。此迷粗果故。亦唯見苦斷。二執謗道邪見。及疑。為清凈道。此戒禁取。違道諦強。見道諦斷。
從此第四。明四倒。論云。如前所說常我倒生。為但有斯二種顛倒(問也)。應知顛倒。總有四種。謂一于非常。執常顛倒。二于諸苦。執樂顛倒。三于不凈。執凈顛倒。四于非我。執我顛倒(答也)。如是四倒。其體云何。頌曰。
四顛倒自體 謂從於三見 唯倒推增故 想心隨見力
釋曰。初兩句出體。第三句廢立。第四句通經。四顛倒自體謂從於三見者。謂邊見中。唯取常見。以為常倒。于見取中。取計樂凈。為樂凈倒。于身見中。唯取我見。以為我倒也。唯倒推增故者。此舉三因。以立四倒。言三因者。一一向倒故。二推度性故。三妄增益故。謂戒禁取。非一向倒。執有漏道得凈涅槃。雖非究竟斷惑證滅。而能暫時離染證滅。緣少凈故。非一向倒。斷見邪見。非妄增益。無門轉故。余貪瞋等。不能推度
【現代漢語翻譯】 現代漢語譯本：因此，只能通過斷除苦諦來破除這種顛倒。所以，這種『非因執因』的錯誤觀念，也是通過斷除苦諦來破除的，因為它屬於常我顛倒，被包含在『身邊見』（Sakkāya-ditthi，認為五蘊和合的身體是『我』的錯誤見解）之中，迷惑于粗顯的果報。因此，這種顛倒是在見苦諦時斷除的。
然而，戒禁取（Sīlabbata-parāmāsa，執著于錯誤的戒律和苦行）總共有兩種型別：一是『非因執因』，二是『非道計道』。
『非因執因』又可以分為兩種：一是迷惑于執著『我』和『常』的法而產生的，二是迷惑于宿世所作的苦行等而產生的（例如，認為像狗一樣的行為可以導致生天）。這兩種都是因為迷惑于苦的果報，所以都是在見苦諦時斷除的。
『非道計道』也有兩種型別：一是執著有漏的戒律等為解脫之道。這種迷惑于粗顯的果報，所以也只是在見苦諦時斷除。二是執著誹謗正道的邪見以及懷疑為清凈之道。這種戒禁取與道諦相違背，因此是在見道諦時斷除的。
從這裡開始第四部分，闡明四種顛倒。論中說：『如前面所說的常顛倒和我顛倒產生，難道只有這兩種顛倒嗎？』（這是提問）。應該知道，顛倒總共有四種，即一、于無常執常的顛倒；二、于諸苦執樂的顛倒；三、于不凈執凈的顛倒；四、于非我執我的顛倒（這是回答）。這四種顛倒的體性是什麼呢？頌文說：
『四顛倒自體，謂從於三見，唯倒推增故，想心隨見力。』
解釋：前兩句說明了四顛倒的體性，第三句說明了四顛倒的建立依據，第四句是通用的經文。『四顛倒自體謂從於三見者』，是指在邊見（Antagāhika-ditthi，執著于斷見和常見兩種極端的錯誤見解）中，只取常見（Sassata-ditthi，認為事物是永恒不變的錯誤見解），作為常顛倒；在見取（Ditthi-parāmāsa，執著于自己錯誤的見解）中，取執著於樂和凈的見解，作為樂顛倒和凈顛倒；在身見（Sakkāya-ditthi，認為五蘊和合的身體是『我』的錯誤見解）中，只取我見（Atta-ditthi，認為有一個永恒不變的『我』的錯誤見解），作為我顛倒。『唯倒推增故者』，這裡列舉了三個原因來建立四種顛倒。所說的三個原因是指：一、完全顛倒；二、推度的性質；三、虛妄增益。戒禁取不是完全顛倒，執著有漏的道可以獲得清凈的涅槃，雖然不能究竟斷除迷惑和證得寂滅，但是能夠暫時遠離染污和證得寂滅，因為有少許清凈的緣故，所以不是完全顛倒。斷見和邪見不是虛妄增益，因為沒有門徑可以轉變。其餘的貪嗔等，不能推度。
【English Translation】 English version: Therefore, it can only be broken by severing suffering. Hence, this 'taking non-cause as cause' is also severed by seeing the cessation of suffering, because it belongs to the permanence and self-delusion, included in 'personality view' (Sakkāya-ditthi, the false view that the aggregate of the five skandhas is 'self'), being deluded by the gross result. Therefore, this delusion is severed upon seeing the truth of suffering.
However, clinging to rules and rituals (Sīlabbata-parāmāsa, clinging to wrong precepts and ascetic practices) generally has two types: one is 'taking non-cause as cause,' and the other is 'taking non-path as path.'
'Taking non-cause as cause' can be further divided into two types: one arises from being deluded by clinging to the dharma of 'self' and 'permanence,' and the other arises from being deluded by past actions of ascetic practices, etc. (e.g., thinking that behaving like a dog can lead to rebirth in heaven). Both of these are because of being deluded by the result of suffering, so they are both severed upon seeing the truth of suffering.
'Taking non-path as path' also has two types: one is clinging to defiled precepts, etc., as the path to liberation. This is deluded by the gross result, so it is only severed upon seeing the truth of suffering. The other is clinging to wrong views that slander the right path and doubt as the path to purity. This clinging to rules and rituals contradicts the truth of the path, so it is severed upon seeing the truth of the path.
From here, the fourth part clarifies the four inversions. The treatise says: 'As mentioned earlier, the permanence and self-delusions arise, are there only these two types of inversions?' (This is a question). It should be known that there are a total of four inversions, namely: 1. the inversion of perceiving permanence in impermanence; 2. the inversion of perceiving pleasure in suffering; 3. the inversion of perceiving purity in impurity; 4. the inversion of perceiving self in non-self (This is the answer). What is the nature of these four inversions? The verse says:
'The nature of the four inversions, is said to arise from the three views, only inverted, inferred, and increased, thought and mind follow the power of view.'
Explanation: The first two lines explain the nature of the four inversions, the third line explains the basis for establishing the four inversions, and the fourth line is a common sutra passage. 'The nature of the four inversions is said to arise from the three views,' refers to taking only the view of permanence (Sassata-ditthi, the false view that things are eternal and unchanging) from the extreme view (Antagāhika-ditthi, clinging to the two extreme views of annihilationism and eternalism), as the permanence inversion; in clinging to views (Ditthi-parāmāsa, clinging to one's own wrong views), taking the views of clinging to pleasure and purity, as the pleasure and purity inversions; in personality view (Sakkāya-ditthi, the false view that the aggregate of the five skandhas is 'self'), taking only the self-view (Atta-ditthi, the false view that there is an eternal and unchanging 'self'), as the self-inversion. 'Only inverted, inferred, and increased,' here lists three reasons to establish the four inversions. The three reasons mentioned refer to: 1. complete inversion; 2. the nature of inference; 3. false increase. Clinging to rules and rituals is not a complete inversion, clinging to defiled paths can attain pure Nirvana, although it cannot ultimately sever delusion and attain extinction, but it can temporarily be separated from defilement and attain extinction, because there is a little pure cause, so it is not a complete inversion. The annihilation view and wrong views are not falsely increased, because there is no way to transform. The remaining greed, anger, etc., cannot be inferred.
。非見性故。是故余惑。非顛倒體。想心隨見力者。通經也。若唯見是倒。何故經言于非常。計常有想心見三倒。于苦不凈非我。亦有想心見三倒。答理實應知。唯見是倒。想心隨見。亦立倒名。與見相應。行相同故。此十二倒。依婆娑師。預流永斷。見及相應。見所斷故。分別部說。八唯見斷。四通見修斷。謂樂凈中。各有想心。此四想心。預流未斷。故引頌言。尊者慶喜(阿難)告彼尊者辨自在言(初果人也)由有想亂倒故。汝心焦熱。遠離彼想已。貪息心便凈(據此頌。聖人由有想心倒也)。由此頌文。故經部說八想心倒學未全斷。
從此第五。明七九慢。就中分二。一正明七九慢。二明未斷不起。且第一明七九慢者。論云。為唯見隨眠有多差別。為余亦有。頌曰。
慢七九從三 皆通見修斷 聖如殺纏等 有修斷不行
釋曰。初句正答。第二句明見修斷。下兩句明修道不行。且慢七者。一慢。二過慢。三慢過慢。四我慢。五增上慢。六卑慢。七邪慢 令心高舉。總立慢名。行轉不同。故分七種。於他劣謂已勝。於他等謂已等。雖然稱境。以心高舉。說名為慢。於他等謂已勝。於他勝謂已等。名為過慢。過前慢故。
於他勝謂已勝。名慢過慢。慢他過故。
執我我所。令心
【現代漢語翻譯】 現代漢語譯本：因為不是見性的緣故，所以還有其他的迷惑。不是顛倒的本體。『想』和『心』隨著『見』的力量而產生的，是通達經義的人所瞭解的。如果僅僅是『見』是顛倒，為什麼經中說對於『非常』，計為『常』，有『想』、『心』、『見』三種顛倒？對於『苦』、『不凈』、『非我』，也有『想』、『心』、『見』三種顛倒？回答是，道理上確實應該知道，只有『見』是顛倒，『想』和『心』隨著『見』，也立為顛倒之名，因為與『見』相應，行為相同。這十二種顛倒，依照《婆沙論》的觀點，預流果聖者（Sotapanna）永遠斷除『見』以及與『見』相應的煩惱，因為這些煩惱是『見』所斷的。分別部派說，八種顛倒僅僅是『見』所斷，四種顛倒是『見』和『修』所斷。所謂在『樂』和『凈』中，各有『想』和『心』，這四種『想心』，預流果聖者尚未斷除。所以引用偈頌說：尊者慶喜（Ānanda，阿難）告訴尊者辨自在（初果人也）說：『由於有想亂顛倒的緣故，你的心焦熱。遠離那些想以後，貪慾止息，心就清凈了。』（根據這個偈頌，聖人也有想心顛倒）。由於這個偈頌，所以經部說八種想心顛倒，學人尚未完全斷除。 從第五部分開始，闡明七慢和九慢。其中分為兩部分：一是直接闡明七慢和九慢，二是闡明未斷除和未生起的狀態。首先闡明七慢和九慢。《論》中說：『是隻有『見』隨眠有多種差別，還是其他的也有？』偈頌說： 『慢七九從三，皆通見修斷，聖如殺纏等，有修斷不行。』 解釋：第一句是正面回答。第二句闡明『見』和『修』所斷。下面兩句闡明修道中不行。七慢是：一、慢（Māna），二、過慢（Atimāna），三、慢過慢（Mānātimāna），四、我慢（Asmimāna），五、增上慢（Adhimāna），六、卑慢（Ūnamāna），七、邪慢（Mithyāmāna）。使內心高舉，總稱為『慢』。行為轉變不同，所以分為七種。對於不如自己的人，認為自己勝過他；對於與自己相等的人，認為自己與他相等。雖然符合實際情況，但因為內心高舉，所以稱為『慢』。對於與自己相等的人，認為自己勝過他；對於勝過自己的人，認為自己與自己相等，稱為『過慢』，因為超過了前面的『慢』。 對於勝過自己的人，認為自己勝過他，稱為『慢過慢』，因為輕慢勝過自己的人。 執著于『我』和『我所』，使內心...
【English Translation】 English version: Because it is not seeing the nature, therefore there are other confusions. It is not the substance of inversion. 'Thought' and 'mind' arising from the power of 'view' are understood by those who are versed in the scriptures. If only 'view' is inverted, why does the scripture say that regarding 'impermanence', it is considered 'permanent', and there are three inversions of 'thought', 'mind', and 'view'? Regarding 'suffering', 'impurity', and 'non-self', there are also three inversions of 'thought', 'mind', and 'view'? The answer is that in principle, it should be known that only 'view' is inverted. 'Thought' and 'mind' follow 'view', and are also established as the name of inversion, because they correspond to 'view' and have the same behavior. These twelve inversions, according to the Sarvāstivāda school, are permanently severed by the Stream-enterer (Sotapanna), 'view' and its corresponding afflictions, because these afflictions are severed by 'view'. The Vibhajyavāda school says that eight inversions are severed only by 'view', and four inversions are severed by both 'view' and 'cultivation'. That is, in 'pleasure' and 'purity', there are 'thought' and 'mind' respectively. These four 'thought-minds' have not yet been severed by the Stream-enterer. Therefore, it is quoted in a verse: Venerable Ānanda (Ānanda) told Venerable Distinguished Freedom (a Stream-enterer): 'Because of the confusion of thought-inversion, your heart is scorched. After abandoning those thoughts, greed ceases and the mind becomes pure.' (According to this verse, even sages have thought-mind inversions). Because of this verse, the Sautrāntika school says that the eight thought-mind inversions have not been completely severed by the learner. Starting from the fifth part, it elucidates the seven prides and nine prides. It is divided into two parts: one is to directly elucidate the seven prides and nine prides, and the other is to elucidate the state of not being severed and not arising. First, elucidate the seven prides and nine prides. The Abhidharma says: 'Is it only that 'view' latent tendencies have many differences, or do others also have them?' The verse says: 'The seven and nine prides, from three, are all severed by view and cultivation; the sage, like killing and entanglement, has cultivation severance that does not proceed.' Explanation: The first sentence is a direct answer. The second sentence elucidates what is severed by 'view' and 'cultivation'. The following two sentences elucidate what does not proceed in the path of cultivation. The seven prides are: 1. Pride (Māna), 2. Excessive Pride (Atimāna), 3. Pride beyond Pride (Mānātimāna), 4. Conceit (Asmimāna), 5. Superiority Pride (Adhimāna), 6. Inferiority Pride (Ūnamāna), 7. Wrong Pride (Mithyāmāna). Making the mind high, it is generally called 'pride'. The behavior changes differently, so it is divided into seven types. Regarding someone inferior to oneself, thinking that one is superior to them; regarding someone equal to oneself, thinking that one is equal to them. Although it conforms to the actual situation, because the mind is high, it is called 'pride'. Regarding someone equal to oneself, thinking that one is superior to them; regarding someone superior to oneself, thinking that one is equal to oneself, it is called 'excessive pride', because it exceeds the previous 'pride'. Regarding someone superior to oneself, thinking that one is superior to them, it is called 'pride beyond pride', because it belittles someone superior to oneself. Clinging to 'self' and 'what belongs to self', making the mind...
高舉。名為我慢。恃我起故 未得謂得。名增上慢 于多分勝。謂已少劣。名為卑慢 于無德中。謂已有德。名為邪慢。成就惡行。名為無德。恃惡高舉名為邪慢也 慢九者。發智論說。慢類有九。一我勝慢類。二我等慢類。三我劣慢類。四有勝我慢類。五有等我慢類。六有劣我慢類。七無勝我慢類。八無等我慢類。九無劣我慢類。從三者。此九慢類。從前七慢中。三慢流出。其三慢者。謂慢。過慢卑慢也。初我勝慢類。從過慢出。第二我等慢類。從前慢出。第三我劣慢類。從卑慢出。第四有勝我慢類。亦從卑慢出。第五有等我慢類。從前慢出。第六有劣我慢類。從過慢出。第七無勝我慢類。從前慢出。第八無等我慢類。從過慢出。第九無劣我慢類。從卑慢出。問無劣我慢。高處是何。答謂自愛樂勝有情聚返顧已身。雖知極劣。而自尊重。得成無劣我慢也。皆通見修斷者。七慢。九慢。皆見修斷。緣見所斷。起者。名見所斷。緣事起者。名修所斷。修所斷慢。聖未斷時。雖覆成就。或有現行。或不現行。不現行者。我慢一也。所餘六慢。聖可現行。前九慢類。聖亦不現行。故頌言有修斷不行者。即九慢類。及我慢也。聖如殺纏等者。舉例釋也。如殺生纏。是修所斷。聖雖未斷。必不現行。殺纏既爾。慢類亦然。殺生纏
【現代漢語翻譯】 現代漢語譯本 高舉自己，名為我慢（Māna，驕傲）。因為執恃『我』而生起這種心態。 未證得（聖果）卻自認為已證得，名為增上慢（Adhimāna，過度的驕傲）。 在大部分不如自己的人中，認為自己稍微差一點，名為卑慢（Avamāna，自卑式的驕傲）。 在沒有德行的人中，認為自己有德行，名為邪慢（Mithyāmāna，虛假的驕傲）。 成就惡行，名為無德。執恃惡行而高舉自己，也名為邪慢。 關於九種慢，《發智論》中說，慢的種類有九種：一、我勝慢類，二、我等慢類，三、我劣慢類，四、有勝我慢類，五、有等我慢類，六、有劣我慢類，七、無勝我慢類，八、無等我慢類，九、無劣我慢類。 從三種慢來說，這九種慢類，是從前述七種慢中的三種流出。這三種慢是：慢（Māna，驕傲），過慢（Atimāna，過度的驕傲），卑慢（Avamāna，自卑式的驕傲）。 第一種，我勝慢類，是從過慢（Atimāna）中產生。第二種，我等慢類，是從慢（Māna）中產生。第三種，我劣慢類，是從卑慢（Avamāna）中產生。第四種，有勝我慢類，也是從卑慢（Avamāna）中產生。第五種，有等我慢類，是從慢（Māna）中產生。第六種，有劣我慢類，是從過慢（Atimāna）中產生。第七種，無勝我慢類，是從慢（Māna）中產生。第八種，無等我慢類，是從過慢（Atimāna）中產生。第九種，無劣我慢類，是從卑慢（Avamāna）中產生。 問：無劣我慢（Nūnamāna，沒有低劣的驕傲）的高處在哪裡？ 答：是指自我喜愛，勝過其他有情眾生，回頭審視自身，即使知道自己極其低劣，仍然自我尊重，從而成就無劣我慢。 七種慢和九種慢，都通於見道所斷和修道所斷。緣于見道所斷而生起的，名為見道所斷。緣於事相而生起的，名為修道所斷。修道所斷的慢，聖者未斷除時，即使已經成就，也可能現行，也可能不現行。不現行的，只有我慢（Māna）一種。其餘六種慢，聖者可能會現行。前述九種慢類，聖者也不會現行。所以頌中說，有修道所斷而不現行的，就是九種慢類，以及我慢。 聖者如殺纏等，這是舉例說明。例如殺生纏（殺生的煩惱），是修道所斷，聖者雖然未斷除，必定不會現行。殺纏既然如此，慢類也是這樣。 殺生纏
【English Translation】 English version Elevating oneself is called Māna (pride). It arises from relying on 'I'. Claiming to have attained what has not been attained is called Adhimāna (excessive pride). Considering oneself slightly inferior among many who are inferior is called Avamāna (humble pride). Claiming to have virtues when one has no virtues is called Mithyāmāna (false pride). Accomplishing evil deeds is called having no virtue. Relying on evil deeds and elevating oneself is also called Mithyāmāna. Regarding the nine types of pride, the Abhidharma-jñānaprasthāna-śāstra says that there are nine types of pride: 1. Pride of being superior to others, 2. Pride of being equal to others, 3. Pride of being inferior to others, 4. Pride of having something superior to others, 5. Pride of having something equal to others, 6. Pride of having something inferior to others, 7. Pride of not being superior to others, 8. Pride of not being equal to others, 9. Pride of not being inferior to others. From the perspective of three types of pride, these nine types of pride flow from three of the aforementioned seven types of pride. These three types of pride are: Māna (pride), Atimāna (excessive pride), and Avamāna (humble pride). The first type, pride of being superior to others, arises from Atimāna. The second type, pride of being equal to others, arises from Māna. The third type, pride of being inferior to others, arises from Avamāna. The fourth type, pride of having something superior to others, also arises from Avamāna. The fifth type, pride of having something equal to others, arises from Māna. The sixth type, pride of having something inferior to others, arises from Atimāna. The seventh type, pride of not being superior to others, arises from Māna. The eighth type, pride of not being equal to others, arises from Atimāna. The ninth type, pride of not being inferior to others, arises from Avamāna. Question: Where does the 'no inferior pride' (Nūnamāna) lie? Answer: It refers to self-love, surpassing other sentient beings, looking back at oneself, and even knowing that one is extremely inferior, still respecting oneself, thereby accomplishing 'no inferior pride'. The seven types of pride and the nine types of pride are all related to what is abandoned through seeing the truth and what is abandoned through cultivation. What arises from what is abandoned through seeing the truth is called what is abandoned through seeing the truth. What arises from phenomena is called what is abandoned through cultivation. The pride that is abandoned through cultivation, even if it has been accomplished when the sage has not yet abandoned it, may manifest or may not manifest. What does not manifest is only Māna. The remaining six types of pride may manifest in the sage. The aforementioned nine types of pride will also not manifest in the sage. Therefore, the verse says that what is abandoned through cultivation but does not manifest is the nine types of pride, as well as Māna. The sage is like the entanglement of killing, etc., which is an example. For example, the entanglement of killing (the affliction of killing) is abandoned through cultivation, and although the sage has not abandoned it, it will certainly not manifest. Since the entanglement of killing is like this, so are the types of pride. Entanglement of killing
者。謂瞋是也。等者。等取盜淫誑纏無有愛全有愛一分。言無有者。謂三界非常。於此貪求名無有愛。一類眾生。被苦所逼。作如是念。愿我死後。斷壞無有。故於無有。而起愛也。有愛一分者。有諸異生。愿我當爲藹羅筏拏。大龍王等(藹羅筏拏。水中龍象。從水為名帝釋所乘也)于當有起愛。名為有愛。愿為龍象等。是有愛中。一分愛也。此一分愛。緣傍生故。聖不起也。殺等諸纏。緣事起故。皆修所斷。
從此第二。明未斷不起。論云。何緣聖者。未斷不起。頌曰。
慢類等我慢 惡作中不善 聖有而不起 見疑所增故
釋曰。慢類等者。謂九慢類也。等取殺等諸纏。無有愛全。有愛一分也。此慢類等。及與我慢。並惡作中。不善惡作 聖有而不起者。此上慢等。聖有而不起也。見疑所增故者。釋不起所由也。九慢我慢。我見所增。殺等諸纏。邪見所增。由起邪見。行殺等也。無有愛全。斷見所增。有愛一分。常見所增。不善惡作。由疑所增。此見及疑。聖已永斷故慢類等。聖不現行。論云。而由見疑背已折故(解云。慢類等以見疑為背。聖斷見疑。名背已折也)。
從此大文第二。諸門分別。就中分八。一明遍行非遍行。二明漏無漏。三明二種隨增。四明二性分別。五明根非根
【現代漢語翻譯】 現代漢語譯本： 『者』，指的是嗔恨。『等』，包括盜竊、邪淫、欺騙等煩惱，以及對『無有』的完全的愛和對『有』的一部分的愛。 所說的『無有』，是指三界都是無常的，因此對三界的貪求就叫做『無有愛』。有一類眾生，被痛苦所逼迫，產生這樣的念頭：『愿我死後，徹底斷滅，什麼都沒有。』因此對於『無有』而生起愛。 『有愛一分』，是指有些凡夫，希望自己將來能成為藹羅筏拏（Airavata，水中龍象，因從水中得名，是帝釋天所乘騎的），大龍王等等，對於將來的『有』而生起愛，這叫做『有愛』。希望成為龍象等等，這是『有愛』中的一部分愛。這一部分愛，因為是緣于傍生道的，所以聖人不會生起。 殺生等各種煩惱，因為是緣于具體的事情而生起的，所以都是通過修行才能斷除的。
從這裡開始第二部分，說明未斷除就不會生起。論中說：『為什麼聖者不會生起這些煩惱呢？』頌詞說：
『慢類等我慢，惡作中不善，聖有而不起，見疑所增故。』
解釋說：『慢類等』，指的是九種慢。『等』，包括殺生等各種煩惱，以及對『無有』的完全的愛和對『有』的一部分的愛。這些慢類等，以及和我慢，還有惡作中的不善惡作，聖人雖然有，但是不會生起。『見疑所增故』，解釋了不生起的原因。九種慢和我慢，是由於我見而增長的。殺生等各種煩惱，是由於邪見而增長的，因為生起邪見，才會做出殺生等行為。對『無有』的完全的愛，是斷見所增長的。對『有』的一部分的愛，是常見所增長的。不善惡作，是由於懷疑而增長的。這些見和疑，聖人已經永遠斷除了，所以慢類等，聖人不會再現行。』論中說：『因為見和疑的後盾已經被摧毀了（解釋說：慢類等以見和疑為後盾，聖人斷除了見和疑，就叫做後盾已經被摧毀了）。』
從這裡開始，進入大段文字的第二部分，各種門類的分別。其中分為八個部分：一是說明遍行和非遍行，二是說明有漏和無漏，三是說明兩種隨增，四是說明二性的分別，五是說明根和非根。
【English Translation】 English version: '者 (zhě)' refers to anger (瞋，chēn). '等 (děng)' includes afflictions such as stealing, sexual misconduct, deception, complete love for 'non-existence' and partial love for 'existence'. The so-called 'non-existence' refers to the impermanence of the Three Realms, so craving for the Three Realms is called 'love for non-existence'. A certain type of sentient beings, oppressed by suffering, have this thought: 'May I be completely annihilated after death, with nothing left.' Therefore, they develop love for 'non-existence'. 'Partial love for existence' refers to some ordinary beings who hope to become Airavata (藹羅筏拏, a dragon-elephant in water, named after its origin in water, and the mount of Indra), great dragon kings, etc. They develop love for future 'existence', which is called 'love for existence'. Hoping to become dragon-elephants, etc., is a part of 'love for existence'. This partial love, because it is related to animals, will not arise in sages. Various afflictions such as killing arise from specific events, so they can only be eliminated through cultivation.
From here begins the second part, explaining that what has not been eliminated will not arise. The treatise says: 'Why don't sages generate these afflictions?' The verse says:
'Pride and its kinds, such as conceit, unwholesome regret, sages possess but do not arise, because of the increase of views and doubt.'
The explanation says: 'Pride and its kinds' refers to the nine types of pride. '等 (děng)' includes various afflictions such as killing, complete love for 'non-existence', and partial love for 'existence'. These kinds of pride, as well as self-conceit, and unwholesome regret among regret, sages possess but do not arise. 'Because of the increase of views and doubt' explains the reason for not arising. The nine types of pride and self-conceit are increased by the view of self. Various afflictions such as killing are increased by wrong views. Because wrong views arise, actions such as killing are committed. Complete love for 'non-existence' is increased by annihilationist views. Partial love for 'existence' is increased by eternalist views. Unwholesome regret is increased by doubt. These views and doubts have been permanently eliminated by sages, so pride and its kinds will not manifest in sages. The treatise says: 'Because the backing of views and doubt has been destroyed (the explanation says: pride and its kinds take views and doubt as their backing, and the elimination of views and doubt by sages is called the destruction of the backing).'
From here begins the second part of the major text, the distinctions of various categories. It is divided into eight parts: first, explaining pervasive and non-pervasive; second, explaining defiled and undefiled; third, explaining the two kinds of increase; fourth, explaining the distinction of two natures; fifth, explaining roots and non-roots.
。六明惑能系。七明惑隨增。八明次第起。且初第一明遍行非遍行者。論云。九十八隨眠中。幾是遍行幾非遍行。頌曰。
見苦集所斷 諸見疑相應 及不共無明 遍行自界地 于中除二見 餘九能上緣 除得余隨行 亦是遍行攝
釋曰。見苦集所斷者。遍行隨眠。唯在苦集諦也。諸見疑相應及不共無明者。苦下五見。集下二見。名為諸見。疑者。苦集下疑也。相應者。謂與見疑。相應無明也。不共者。謂苦集下。不共無明也。總有七見。二疑。二無明。名十一遍使也。遍行自界地者。謂此十一。力能遍行自界。自地。五部諸法。名為遍行。一遍緣五部。二遍隨眠五部。三為因遍生五部。依此三義。立遍行名 于中除二見餘九能上緣者。明九上緣惑也於十一中。除身邊二見。餘九隨眠。能緣上界上地。名九上緣惑也。不執上界。為我我所故。身見不緣上也。邊見必依身見起故。故邊見不緣上也。緣上界者。于上二界。或各緣一。或二合緣。緣上地者。于上八地。或一一別緣。或二二合緣。乃至或八地。合緣除得余隨行亦是遍行攝者。十一隨眠。相應俱有。名為隨行。此之隨行。亦遍行攝。遍行因故 隨眠上得。以與隨眠非一果故。不名遍行。故除得也。
從此第二。明漏無漏緣。論云
【現代漢語翻譯】 六、闡明煩惱的繫縛作用（六明惑能系）。 七、闡明煩惱的隨增作用（七明惑隨增）。 八、闡明煩惱生起的次第（八明次第起）。 首先，第一點，闡明遍行和非遍行（且初第一明遍行非遍行者）。 論中說（論云）：在九十八種隨眠（九十八隨眠）中，哪些是遍行，哪些是非遍行？ 頌文說（頌曰）： 『見苦集所斷，諸見疑相應，及不共無明，遍行自界地，于中除二見，餘九能上緣，除得余隨行，亦是遍行攝。』 解釋（釋曰）：『見苦集所斷者』，遍行隨眠只存在於苦諦和集諦之下（唯在苦集諦也）。 『諸見疑相應及不共無明者』，苦諦之下的五種見（苦下五見），集諦之下的兩種見（集下二見），稱為『諸見』。疑，指的是苦諦和集諦之下的疑（苦集下疑也）。『相應者』，指的是與見和疑相應的無明（謂與見疑相應無明也）。『不共者』，指的是苦諦和集諦之下的不共無明（謂苦集下不共無明也）。總共有七種見，兩種疑，兩種無明，稱為十一種遍使（名十一遍使也）。 『遍行自界地者』，指的是這十一種煩惱，其力量能夠遍行於自身所處的界和地（力能遍行自界自地），對於五部（五部）的諸法（諸法）都起作用，因此稱為遍行。一、普遍緣於五部（一遍緣五部）。二、普遍隨眠於五部（二遍隨眠五部）。三、作為原因普遍產生五部（三為因遍生五部）。依據這三種含義，建立遍行的名稱（依此三義立遍行名）。 『于中除二見餘九能上緣者』，闡明九種能夠緣于上界的煩惱（明九上緣惑也）。在十一種煩惱中，除去身見（身邊二見）和邊見（二見），其餘九種隨眠能夠緣于上界和上地（能緣上界上地），稱為九種上緣惑（名九上緣惑也）。 因為不執著上界為『我』或『我所』（不執上界為我我所故），所以身見不能緣于上界（身見不緣上也）。邊見必定依附於身見而生起（邊見必依身見起故），所以邊見也不能緣于上界（邊見不緣上也）。 緣于上界，指的是對於上二界（上二界），或者各自緣於一界，或者二者合起來緣（或各緣一或二合緣）。緣于上地，指的是對於上八地（上八地），或者一一分別緣，或者兩兩合起來緣，乃至或者八地合起來緣（或一一別緣或二二合緣乃至或八地合緣）。 『除得余隨行亦是遍行攝者』，十一種隨眠，相互應和同時存在（相應俱有），稱為隨行。這些隨行，也屬於遍行所攝（亦遍行攝），因為是遍行的因（遍行因故）。隨眠之上的『得』（隨眠上得），因為它與隨眠並非同一結果（以與隨眠非一果故），所以不稱為遍行（不名遍行），因此要排除『得』（故除得也）。 從此第二點，闡明有漏和無漏的緣（從此第二明漏無漏緣）。 論中說（論云）：
【English Translation】 Six, explaining the binding function of afflictions (六明惑能系, Liu Ming Huo Neng Xi). Seven, explaining the increasing function of afflictions (七明惑隨增, Qi Ming Huo Sui Zeng). Eight, explaining the order of arising of afflictions (八明次第起, Ba Ming Ci Di Qi). Firstly, the first point, explaining pervasive and non-pervasive (且初第一明遍行非遍行者, Qie Chu Di Yi Ming Bian Xing Fei Bian Xing Zhe). The treatise says (論云, Lun Yun): Among the ninety-eight latent tendencies (九十八隨眠, Jiu Shi Ba Sui Mian), which are pervasive and which are not? The verse says (頌曰, Song Yue): 'Views eradicated in suffering and origination, those views and doubts associated with, and non-common ignorance, are pervasive within their own realm and ground. Among these, excluding two views, the remaining nine can reach higher. Excluding 'attainment', the remaining accompanying factors are also included in the pervasive.' Explanation (釋曰, Shi Yue): 'Views eradicated in suffering and origination' means that pervasive latent tendencies only exist under the truths of suffering and origination (唯在苦集諦也, Wei Zai Ku Ji Di Ye). 'Those views and doubts associated with, and non-common ignorance' means the five views under the truth of suffering (苦下五見, Ku Xia Wu Jian), and the two views under the truth of origination (集下二見, Ji Xia Er Jian), are called 'those views'. 'Doubt' refers to the doubt under the truths of suffering and origination (苦集下疑也, Ku Ji Xia Yi Ye). 'Associated' refers to the ignorance associated with views and doubts (謂與見疑相應無明也, Wei Yu Jian Yi Xiang Ying Wu Ming Ye). 'Non-common' refers to the non-common ignorance under the truths of suffering and origination (謂苦集下不共無明也, Wei Ku Ji Xia Bu Gong Wu Ming Ye). In total, there are seven views, two doubts, and two ignorances, called the eleven pervasive defilements (名十一遍使也, Ming Shi Yi Bian Shi Ye). 'Pervasive within their own realm and ground' means that these eleven afflictions have the power to pervade their own realm and ground (力能遍行自界自地, Li Neng Bian Xing Zi Jie Zi Di), affecting all dharmas of the five categories (五部諸法, Wu Bu Zhu Fa), hence they are called pervasive. One, they universally condition the five categories (一遍緣五部, Yi Bian Yuan Wu Bu). Two, they universally lie dormant in the five categories (二遍隨眠五部, Er Bian Sui Mian Wu Bu). Three, they universally cause the arising of the five categories (三為因遍生五部, San Wei Yin Bian Sheng Wu Bu). Based on these three meanings, the name 'pervasive' is established (依此三義立遍行名, Yi Ci San Yi Li Bian Xing Ming). 'Among these, excluding two views, the remaining nine can reach higher' clarifies the nine afflictions that can reach higher realms (明九上緣惑也, Ming Jiu Shang Yuan Huo Ye). Among the eleven afflictions, excluding the view of self (身邊二見, Shen Bian Er Jian) and the extreme view (二見, Er Jian), the remaining nine latent tendencies can reach higher realms and grounds (能緣上界上地, Neng Yuan Shang Jie Shang Di), called the nine afflictions that reach higher (名九上緣惑也, Ming Jiu Shang Yuan Huo Ye). Because they do not cling to the higher realms as 'self' or 'belonging to self' (不執上界為我我所故, Bu Zhi Shang Jie Wei Wo Wo Suo Gu), the view of self cannot reach the higher realms (身見不緣上也, Shen Jian Bu Yuan Shang Ye). The extreme view necessarily arises dependent on the view of self (邊見必依身見起故, Bian Jian Bi Yi Shen Jian Qi Gu), so the extreme view also cannot reach the higher realms (邊見不緣上也, Bian Jian Bu Yuan Shang Ye). Reaching the higher realms refers to, for the upper two realms (上二界, Shang Er Jie), either conditioning one realm each, or combining the two (或各緣一或二合緣, Huo Ge Yuan Yi Huo Er He Yuan). Reaching the higher grounds refers to, for the upper eight grounds (上八地, Shang Ba Di), either conditioning each one separately, or combining two by two, or even combining all eight grounds (或一一別緣或二二合緣乃至或八地合緣, Huo Yi Yi Bie Yuan Huo Er Er He Yuan Nai Zhi Huo Ba Di He Yuan). 'Excluding 'attainment', the remaining accompanying factors are also included in the pervasive' means that the eleven latent tendencies, responding to each other and existing simultaneously (相應俱有, Xiang Ying Ju You), are called accompanying factors. These accompanying factors are also included in the pervasive (亦遍行攝, Yi Bian Xing She), because they are the cause of the pervasive (遍行因故, Bian Xing Yin Gu). 'Attainment' above the latent tendencies (隨眠上得, Sui Mian Shang De), because it is not the same result as the latent tendencies (以與隨眠非一果故, Yi Yu Sui Mian Fei Yi Guo Gu), is not called pervasive (不名遍行, Bu Ming Bian Xing), therefore 'attainment' is excluded (故除得也, Gu Chu De Ye). From this second point, clarifying the conditions of defiled and undefiled (從此第二明漏無漏緣, Cong Ci Di Er Ming Lou Wu Lou Yuan). The treatise says (論云, Lun Yun):
。九十八隨眠中。幾有漏緣。幾無漏緣。頌曰。
見滅道所斷 邪見疑相應 及不共無明 六能緣無漏 于中緣滅者 唯緣自地滅 緣道六九地 由別治相因 貪瞋慢二取 並非無漏緣 應離境非怨 靜凈勝性故
釋曰。初一行頌。總明第二行頌。別釋第三行頌簡法。見滅道所斷者。謂見滅所斷。取邪見疑無明三。見道所斷。取邪見疑無明三。各三成六 頌言相應者。謂與見疑。相應無明也。及不共無明者。總名無明也。六能緣無漏者。此六煩惱。親迷滅道。名無漏緣。除此六外。所餘煩惱。皆有漏緣。義可準知。于中緣滅者。唯緣自地滅者。於六煩惱中。緣滅諦者。唯緣自地擇滅。不緣他地擇滅。以九地滅上下相望。非因果故。故緣自地。非他地也。謂欲界系。三種隨眠。唯緣欲界諸行擇滅。乃至有頂。三種隨眠。唯緣有頂諸行擇滅 緣道六九地者。六煩惱中。緣道諦者。通緣六地及九地道。論云。謂欲界系。三種隨眠。唯緣六地。法智品道(六地。未至。中間。四本靜慮。唯此六地。有法智品也)。若治欲界若能治余。皆彼所緣。以類同故(解云。未至地法智。能治欲界也。中間等五地。法智品能治余上界也。皆彼所緣者。此六地法智品。雖治不同。皆為欲界三惑所緣。以同是
【現代漢語翻譯】 現代漢語譯本：關於九十八種隨眠（隨順煩惱而眠伏於心）中，有多少是有漏（導致輪迴）的緣，有多少是無漏（導向解脫）的緣？頌文說： 『見所斷惑及滅、道所斷惑中，與邪見、疑相應的，以及不共無明（根本無明），這六種能夠緣無漏法。 其中，緣滅諦的，只能緣自地的滅諦；緣道諦的，能緣六地或九地的道諦，這是由於個別對治和同類相因的緣故。 貪、嗔、慢和二取（我取見、法取見），並非無漏的緣，因為它們應遠離（無漏的）境界，不是怨敵，而是寂靜、清凈和殊勝的自性。』 解釋：第一行頌文總括說明，第二行頌文分別解釋，第三行頌文簡別法。 『見所斷惑及滅、道所斷惑』，是指見所斷惑中的取邪見、疑和無明三種，以及見道所斷惑中的取邪見、疑和無明三種，總共六種。頌文說『相應』，是指與見、疑相應的無明。『及不共無明』，總名為無明。『六能緣無漏』，這六種煩惱直接迷惑滅諦和道諦，所以名為無漏緣。除了這六種之外，其餘的煩惱都是有漏緣，這個道理可以類推得知。 『于中緣滅者，唯緣自地滅者』，在六種煩惱中，緣滅諦的，只能緣自地的擇滅（通過智慧選擇而滅除煩惱），不能緣他地的擇滅。因為九地的滅諦上下相望，不是因果關係，所以只能緣自地，不能緣他地。也就是說，欲界系的這三種隨眠，只能緣欲界諸行的擇滅；乃至有頂天的這三種隨眠，只能緣有頂天諸行的擇滅。 『緣道六九地者』，六種煩惱中，緣道諦的，可以通緣六地或九地的道諦。論中說：『欲界系的這三種隨眠，只能緣六地的法智品道（六地指未至定、中間定和四根本靜慮，只有這六地有法智品）。如果能對治欲界，或者能對治其餘的，都是它所緣的，因為是同類。』（解釋說，未至地的法智慧對治欲界，中間定等五地的法智品能對治其餘上界。『皆彼所緣者』，這六地的法智品，雖然對治不同，但都是欲界三種惑所緣的，因為同是
【English Translation】 English version: Among the ninety-eight anusayas (latent tendencies), how many have defiled (samsaric) conditions, and how many have undefiled (nirvanic) conditions? The verse says: 『Of those severed by insight, and of those severed by the path of cessation and the path, those associated with wrong views and doubt, and the uncommon ignorance (fundamental ignorance), these six can condition the undefiled. Among them, those that condition cessation only condition the cessation of their own realm; those that condition the path condition the path of six or nine realms, due to individual antidotes and similar causes. Greed, hatred, pride, and the two graspings (grasping at self and grasping at dharma) are not undefiled conditions, because they should be distanced from (undefiled) realms, not enemies, but peaceful, pure, and of superior nature.』 Explanation: The first line of the verse provides a general explanation, the second line provides a separate explanation, and the third line distinguishes the dharmas. 『Those severed by insight, and those severed by the path of cessation and the path』 refers to the three among those severed by insight: wrong views, doubt, and ignorance; and the three among those severed by the path: wrong views, doubt, and ignorance, totaling six. The verse says 『associated』 refers to the ignorance associated with views and doubt. 『And the uncommon ignorance』 is generally called ignorance. 『Six can condition the undefiled』 means these six afflictions directly obscure cessation and the path, so they are called undefiled conditions. Apart from these six, the remaining afflictions are all defiled conditions, and this principle can be inferred. 『Among them, those that condition cessation only condition the cessation of their own realm』 means that among the six afflictions, those that condition cessation only condition the cessation by discrimination (prajna) of their own realm, and do not condition the cessation by discrimination of other realms. Because the cessation of the nine realms, viewed from above and below, are not cause and effect, so they can only condition their own realm, not other realms. That is to say, these three anusayas of the desire realm can only condition the cessation by discrimination of the activities of the desire realm; and these three anusayas of the peak of existence can only condition the cessation by discrimination of the activities of the peak of existence. 『Those that condition the path condition the path of six or nine realms』 means that among the six afflictions, those that condition the path can generally condition the path of six or nine realms. The treatise says: 『These three anusayas of the desire realm can only condition the path of the Dharma-knowledge category of the six realms (the six realms refer to the Unreached Concentration, the Intermediate Concentration, and the four Fundamental Dhyanas; only these six realms have the Dharma-knowledge category). If it can counteract the desire realm, or if it can counteract the others, all are conditioned by it, because they are of the same kind.』 (The explanation says that the Dharma-knowledge of the Unreached Concentration can counteract the desire realm, and the Dharma-knowledge category of the Intermediate Concentration and the other five realms can counteract the other higher realms. 『All are conditioned by it』 means that although the counteractions of the Dharma-knowledge category of these six realms are different, they are all conditioned by the three delusions of the desire realm, because they are of the same
法智品類故。皆得緣之也)。緣九地者。色無色界。八地各有三種隨眠。一一能緣九地類智品道(九地。謂未至等。更加三無色。除有頂也)。若治自地。若能治余皆彼所緣。以類同故(已上論文。解云。若治自地者。謂類智品。治當地也。治餘地者。謂類智品。治餘七地。此九地道。雖治不同。皆為八地。三惑所緣。以同是類智品故)。由別治相因者。釋上緣道六九地也。一由別治。二由相因也。由相因者。由互相望為同類因。若緣法智。即緣六地者。以六地道。各互相望同類因故 若緣類智。即緣九地者。以九地道。各互相望。同類因故 由別治者。謂類智品。不治欲界。名別治也。雖法類智。亦互相因。而類智品。不治欲界。故類智品。非欲三所緣。論云。法智品。既能治色無色。彼應為八地。各三所緣(問也)。非此皆能治色無色。苦集法智品。非彼對治故(答也。解云。上界苦集細。欲界苦集粗。緣粗不可斷細故。緣欲界苦集。不能治上也。緣細以可斷粗。故滅道法智。能治上也) 又論云。亦非全能治色無色。不能治彼見所斷故(解云。以上界見惑。唯類忍斷。若異生斷。唯俗智斷。唯有頂地。非異生斷故。故滅道法智。不能全治也) 又論云。二初無故。非彼所緣(解云。答前問也。一四諦中。闕初苦
【現代漢語翻譯】 現代漢語譯本 法智品類別的緣故，都能緣它。緣九地（九地，指未至定等，加上三個無色界，除去有頂天）的，色界和無色界，八地各有三種隨眠，每一個都能緣九地類智品道。如果能對治自地，或者能對治其餘的，都是它所緣的，因為類別相同（以上是論文的解釋。解釋說，如果能對治自地，是指類智品，對治當地。對治其餘地，是指類智品，對治其餘七地。這九地道，雖然對治不同，都是八地三種煩惱所緣，因為同是類智品）。 由別治相因的緣故：解釋上面所說的緣道六九地。一是由於個別對治，二是由互相依存。由互相依存的緣故：由互相望為同類因。如果緣法智，就緣六地，因為六地道，各自互相望為同類因。如果緣類智，就緣九地，因為九地道，各自互相望為同類因。由個別對治的緣故：指類智品，不對治欲界，名叫個別對治。雖然法智和類智，也互相依存，但是類智品，不對治欲界，所以類智品，不是欲界三種煩惱所緣。論文說，法智品，既然能對治色界和無色界，它應當為八地，各自三種煩惱所緣（問）。並非都能對治色界和無色界，苦集法智品，不是它們的對治（答。解釋說，上界苦集細微，欲界苦集粗糙，緣粗糙的不能斷除細微的，所以緣欲界苦集，不能對治上界。緣細微的可以斷除粗糙的，所以滅道法智，能對治上界）。 又論文說，也不是完全能對治色界和無色界，不能對治它們的見所斷惑（解釋說，以上界的見惑，只有類忍才能斷除，如果是異生斷除，只有俗智才能斷除，只有有頂地，不是異生斷除的，所以滅道法智，不能完全對治）。 又論文說，二初無的緣故，不是它們所緣（解釋說，回答前面的問題。四諦中，缺少最初的苦諦）。
【English Translation】 English version Because of the categories of Dharma-knowledge, all can be objects of its cognition. Those who cognize the nine realms (nine realms, referring to the Untopped, etc., plus the three formless realms, excluding the Peak of Existence), the Form Realm and the Formless Realm, each of the eight realms has three latent tendencies, each of which can cognize the Path of the Category-knowledge of the nine realms. If it can cure its own realm, or if it can cure the others, it is what it cognizes, because the categories are the same (the above is the explanation of the thesis. The explanation says that if it can cure its own realm, it refers to the Category-knowledge, curing the local realm. Curing the other realms refers to the Category-knowledge, curing the other seven realms. These nine realm paths, although the cures are different, are all cognized by the three afflictions of the eight realms, because they are the same Category-knowledge). Because of the separate cures being interdependent: Explaining the above-mentioned cognition of the Path of the six or nine realms. One is due to individual cures, and the other is due to mutual dependence. Because of mutual dependence: because they mutually regard each other as causes of the same category. If one cognizes Dharma-knowledge, then one cognizes the six realms, because the paths of the six realms mutually regard each other as causes of the same category. If one cognizes Category-knowledge, then one cognizes the nine realms, because the paths of the nine realms mutually regard each other as causes of the same category. Because of individual cures: referring to the Category-knowledge, which does not cure the Desire Realm, called individual cure. Although Dharma-knowledge and Category-knowledge are also interdependent, the Category-knowledge does not cure the Desire Realm, so the Category-knowledge is not cognized by the three afflictions of the Desire Realm. The thesis says that since Dharma-knowledge can cure the Form Realm and the Formless Realm, it should be cognized by the three afflictions of each of the eight realms (question). It is not that all can cure the Form Realm and the Formless Realm, the Dharma-knowledge of Suffering and Accumulation is not their cure (answer. The explanation says that the Suffering and Accumulation of the upper realms are subtle, and the Suffering and Accumulation of the Desire Realm are coarse, and cognizing the coarse cannot cut off the subtle, so cognizing the Suffering and Accumulation of the Desire Realm cannot cure the upper realms. Cognizing the subtle can cut off the coarse, so the Dharma-knowledge of Cessation and Path can cure the upper realms). Also, the thesis says that it is not completely able to cure the Form Realm and the Formless Realm, and cannot cure their afflictions severed by views (the explanation says that the afflictions of the upper realms severed by views can only be severed by Category-acceptance, and if they are severed by ordinary beings, they can only be severed by mundane knowledge, and only the Peak of Existence is not severed by ordinary beings, so the Dharma-knowledge of Cessation and Path cannot completely cure them). Also, the thesis says that because the two are initially absent, they are not what they cognize (the explanation says, answering the previous question. In the Four Noble Truths, the initial Truth of Suffering is missing).
集。二見修斷中。闕初見斷。故言二初無也。由此二無。故法智品。非彼八地。各三所緣) 又論云。即由此因。顯遍行惑。有緣諸地苦集。無遮。境互為緣因。非能對治故(解云。即由此因者。由前緣滅。自地緣道。六九地因也。故顯遍行中。九上緣惑。能緣上八地。苦集無遮也。境互為緣因者。簡滅諦也。以九地苦集境。互為增上緣。互為能作因。由互為緣因故。緣諸地苦集無遮也 非能對治故者。簡道諦也。為苦集境。非能對治故。或緣一地。或二合緣。乃至總緣八地。不同緣道諦。若緣一地時。即緣六地。或緣九地。故。言非能對治也)。貪瞋慢二取並非無漏緣者。滅諦下貪。瞋。慢。見取。及道諦下。貪。瞋。慢見取。戒禁取。此等煩惱不緣滅道。名非無漏緣。應離者。明貪不緣滅道。以貪隨眠應舍離故。若愛滅道。是善法欲。非是貪也 境非怨者明瞋不緣滅道。以瞋緣怨境。滅道非怨故。非瞋境也。靜者。明滅道非慢境也。慢緣粗動。滅道寂靜故。非慢境也。凈者。明滅道諦。非戒禁取境也。非凈執凈。是戒禁取。滅道真凈。故非戒禁取境也。勝性者。明滅道非見取境也。滅道真勝。執以為勝非見取也。是故貪等。不緣無漏。
從此第三。明二隨增。論云。九十八隨眠中。幾由所緣。故隨增。幾由
【現代漢語翻譯】 現代漢語譯本： 集。二見修斷中。闕初見斷。故言二初無也。(在見道和修道斷除的煩惱中，缺少初見道斷除的煩惱，所以說最初的兩種煩惱是沒有的。)由此二無。故法智品。非彼八地。各三所緣)(因為這兩種煩惱沒有，所以法智品不屬於那八地，各有三種所緣。)又論云。即由此因。顯遍行惑。有緣諸地苦集。無遮。境互為緣因。非能對治故(論中說，就是因為這個原因，顯示遍行煩惱能夠緣所有地的苦集二諦，沒有遮止。苦集二諦的境界互相作為緣起的原因，但不是能對治煩惱的法門。)(解云。即由此因者。由前緣滅。自地緣道。六九地因也。故顯遍行中。九上緣惑。能緣上八地。苦集無遮也。境互為緣因者。簡滅諦也。以九地苦集境。互為增上緣。互為能作因。由互為緣因故。緣諸地苦集無遮也。非能對治故者。簡道諦也。為苦集境。非能對治故。或緣一地。或二合緣。乃至總緣八地。不同緣道諦。若緣一地時。即緣六地。或緣九地。故。言非能對治也)。貪瞋慢二取並非無漏緣者。滅諦下貪。瞋。慢。見取。及道諦下。貪。瞋。慢見取。戒禁取。此等煩惱不緣滅道。名非無漏緣。(貪、嗔、慢、見取這兩種煩惱不是無漏的緣，滅諦下的貪、嗔、慢、見取，以及道諦下的貪、嗔、慢、見取、戒禁取，這些煩惱不緣滅道，所以稱為非無漏緣。)應離者。明貪不緣滅道。以貪隨眠應舍離故。若愛滅道。是善法欲。非是貪也(應當遠離的是，說明貪不緣滅道，因為貪這種隨眠應當舍離。如果喜愛滅道，那是善法欲，不是貪。)境非怨者明瞋不緣滅道。以瞋緣怨境。滅道非怨故。非瞋境也。(境界不是怨恨，說明嗔不緣滅道，因為嗔緣怨恨的境界，滅道不是怨恨，所以不是嗔的境界。)靜者。明滅道非慢境也。慢緣粗動。滅道寂靜故。非慢境也。(寂靜，說明滅道不是慢的境界，慢緣粗糙動搖的事物，滅道寂靜，所以不是慢的境界。)凈者。明滅道諦。非戒禁取境也。非凈執凈。是戒禁取。滅道真凈。故非戒禁取境也。(清凈，說明滅道諦不是戒禁取的境界，不是清凈的執著為清凈，那是戒禁取，滅道是真正的清凈，所以不是戒禁取的境界。)勝性者。明滅道非見取境也。滅道真勝。執以為勝非見取也。(殊勝的體性，說明滅道不是見取的境界，滅道是真正的殊勝，執著以為殊勝不是見取。)是故貪等。不緣無漏。(所以貪等煩惱，不緣無漏。) 從此第三。明二隨增。論云。九十八隨眠中。幾由所緣。故隨增。幾由(從第三點開始，說明兩種隨增。論中說，九十八種隨眠中，有多少是因為所緣而隨增，有多少是因為...)
【English Translation】 English version: Collection. Among the afflictions severed by the Path of Seeing and the Path of Cultivation, the afflictions severed by the initial Path of Seeing are absent. Therefore, it is said that the first two are non-existent. (In the afflictions severed by the Path of Seeing and the Path of Cultivation, the afflictions severed by the initial Path of Seeing are missing, so it is said that the first two afflictions do not exist.) Because of these two absences, the Faculty of Knowledge does not belong to those eight grounds, each having three objects of focus.) Furthermore, the treatise states: 'Precisely because of this cause, it is evident that pervasive afflictions can cognize the suffering and accumulation of all grounds without obstruction. The realms mutually serve as causal conditions, but they are not able to counteract the afflictions.' (The treatise says that it is because of this reason that it shows that pervasive afflictions can cognize the suffering and accumulation of all grounds without obstruction. The realms of suffering and accumulation mutually serve as causal conditions, but they are not able to counteract the afflictions.) (Explanation: 'Precisely because of this cause' refers to the cessation of the previous object of focus, the ground itself cognizing the path, which is the cause of the six and nine grounds. Therefore, it is evident that among pervasive afflictions, the afflictions of the nine higher grounds can cognize the suffering and accumulation of the upper eight grounds without obstruction. 'Realms mutually serve as causal conditions' excludes the truth of cessation. The realms of suffering and accumulation of the nine grounds mutually serve as dominant conditions and mutually serve as efficient causes. Because they mutually serve as causal conditions, they cognize the suffering and accumulation of all grounds without obstruction. 'They are not able to counteract the afflictions' excludes the truth of the path. Because the realms of suffering and accumulation are not able to counteract the afflictions, they either cognize one ground, or two grounds together, or even all eight grounds. This is different from cognizing the truth of the path. If they cognize one ground, they cognize the six grounds, or they cognize the nine grounds. Therefore, it is said that they are not able to counteract the afflictions.) Greed, hatred, pride, and the two kinds of grasping are not unconditioned objects of focus. The greed, hatred, pride, and view of self under the truth of cessation, and the greed, hatred, pride, view of self, and adherence to precepts and vows under the truth of the path, these afflictions do not cognize cessation and the path, and are called non-unconditioned objects of focus. 'Should be abandoned' clarifies that greed does not cognize cessation and the path, because the latent tendencies of greed should be abandoned. If one loves cessation and the path, it is virtuous desire, not greed. 'The realm is not an enemy' clarifies that hatred does not cognize cessation and the path, because hatred cognizes the realm of enemies. Cessation and the path are not enemies, so they are not the realm of hatred. 'Tranquil' clarifies that cessation and the path are not the realm of pride. Pride cognizes coarse and moving things. Cessation and the path are tranquil, so they are not the realm of pride. 'Pure' clarifies that the truth of cessation and the path is not the realm of adherence to precepts and vows. Grasping what is not pure as pure is adherence to precepts and vows. Cessation and the path are truly pure, so they are not the realm of adherence to precepts and vows. 'Superior nature' clarifies that cessation and the path are not the realm of the view of self. Cessation and the path are truly superior. Grasping them as superior is not the view of self. Therefore, greed and other afflictions do not cognize the unconditioned. From this third point, the two kinds of increase are explained. The treatise states: 'Among the ninety-eight latent tendencies, how many increase due to the object of focus, and how many increase due to...'
相應。故隨增。頌曰。
未斷遍隨眠 于自地一切 非遍於自部 所緣故隨增 非無漏上緣 無攝有違故 隨於相應法 相應故隨增
釋曰。初一行頌。明所緣隨增。次兩句。簡法。后兩句。明相應隨增。未斷遍隨眠于自地一切者。煩惱隨增。要須未斷。故初頌首。標未斷言。通后位也。遍隨眠于自地一切者。五部也。遍行隨眠。謂于自地五部諸法。所緣隨增。遍緣五部。以為所緣。能緣煩惱。于所緣境。隨住增長。故名隨增。非遍於自部者。非遍行隨眠。唯緣自部。故於自部。所緣隨增。所緣故。隨增者。屬上兩句也。非無漏上緣者。六無漏緣惑及九上緣惑。無所緣隨增。故言非也。無攝有違故者。釋上無隨增義。無漏上境。無身見愛攝為已有。名無攝有。以無攝有故。無所緣隨增。如衣潤濕埃塵隨住。衣喻法也。潤喻愛也。埃塵隨住。喻惑隨增也。違故者。又無漏法。及上地境。與惑相違。雖被惑緣。以相違故。無隨增也。如於炎石。足不隨住。炎石喻無漏上境也。不隨住者。喻不隨增也。隨於相應法相應故隨增者。隨謂隨何煩惱。謂遍行。非遍行。漏。無漏緣。自界緣。他界緣。此等諸惑。于所相應受想等法。由相應故。于彼隨增。
從此第四。二性分別。論云。九十八隨眠中
【現代漢語翻譯】 相應。故隨增。頌曰：
『未斷遍隨眠，于自地一切， 非遍於自部，所緣故隨增， 非無漏上緣，無攝有違故， 隨於相應法，相應故隨增。』
釋曰：初一行頌，明所緣隨增。次兩句，簡法。后兩句，明相應隨增。未斷遍隨眠于自地一切者，煩惱隨增，要須未斷，故初頌首，標未斷言，通后位也。遍隨眠于自地一切者，五部也。遍行隨眠，謂于自地五部諸法，所緣隨增。遍緣五部，以為所緣。能緣煩惱，于所緣境，隨住增長，故名隨增。非遍於自部者，非遍行隨眠，唯緣自部，故於自部，所緣隨增。所緣故，隨增者，屬上兩句也。非無漏上緣者，六無漏緣惑及九上緣惑，無所緣隨增，故言非也。無攝有違故者，釋上無隨增義。無漏上境，無身見愛攝為已有，名無攝有。以無攝有故，無所緣隨增。如衣潤濕埃塵隨住，衣喻法也，潤喻愛也，埃塵隨住，喻惑隨增也。違故者，又無漏法，及上地境，與惑相違，雖被惑緣，以相違故，無隨增也。如於炎石，足不隨住，炎石喻無漏上境也，不隨住者，喻不隨增也。隨於相應法相應故隨增者，隨謂隨何煩惱，謂遍行、非遍行、漏、無漏緣、自界緣、他界緣，此等諸惑，于所相應受想等法，由相應故，于彼隨增。
從此第四，二性分別。論云：九十八隨眠中
【English Translation】 Correspondingly, hence the increase. The verse says:
'If pervasive latent tendencies (bian suimian) [of afflictions] are not severed, towards all [dharmas] of their own realm, If not pervasive towards their own category (zi bu), due to the object of observation, hence the increase, Not the object of observation of the unconditioned (wu lou) or higher [realms], because there is no inclusion and there is contradiction, Following the corresponding dharmas, due to correspondence, hence the increase.'
Explanation: The first line of the verse clarifies the increase due to the object of observation. The next two phrases simplify the dharma. The last two phrases clarify the increase due to correspondence. 'If pervasive latent tendencies are not severed, towards all [dharmas] of their own realm' means that the increase of afflictions requires that they are not severed. Therefore, the beginning of the first verse marks the words 'not severed' to encompass later stages as well. 'Pervasive latent tendencies towards all [dharmas] of their own realm' refers to the five categories (wu bu). Pervasive latent tendencies refer to the increase due to the object of observation towards the five categories of dharmas in their own realm. Pervasively observing the five categories as the object of observation. The afflictions that can observe, towards the object of observation, abide and increase, hence the name 'increase'. 'If not pervasive towards their own category' means that non-pervasive latent tendencies only observe their own category, therefore, within their own category, there is an increase due to the object of observation. 'Due to the object of observation, hence the increase' belongs to the above two phrases. 'Not the object of observation of the unconditioned or higher [realms]' means that the six unconditioned conditions of delusion and the nine higher conditions of delusion do not have an increase due to the object of observation, hence the word 'not'. 'Because there is no inclusion and there is contradiction' explains the meaning of no increase above. The unconditioned and higher realms do not include the view of self and love as already possessed, hence the name 'no inclusion'. Because there is no inclusion, there is no increase due to the object of observation. Like clothes moistened with dust abiding, clothes are a metaphor for dharma, moisture is a metaphor for love, and dust abiding is a metaphor for the increase of delusion. 'Because there is contradiction' means that the unconditioned dharma and the higher realms contradict delusion. Although they are observed by delusion, due to the contradiction, there is no increase. Like on hot stones, the feet do not abide. Hot stones are a metaphor for the unconditioned and higher realms. 'Do not abide' is a metaphor for no increase. 'Following the corresponding dharmas, due to correspondence, hence the increase' means following whatever affliction, such as pervasive, non-pervasive, conditioned, unconditioned conditions, conditions of one's own realm, conditions of other realms. These delusions, towards the corresponding feelings, thoughts, etc., due to correspondence, increase in them.
From this fourth [section], the distinction of two natures. The treatise says: Among the ninety-eight latent tendencies (suimian)...
。幾不善。幾無記。頌曰。
上二界隨眠 及欲身邊見 彼俱癡無記 此余皆不善
釋曰。上二界隨眠者。色無色界。一切隨眠也。及欲身邊見者。欲界中。身邊見也。彼俱癡者。彼欲界身邊見。相應無明也。無記者。此上煩惱。唯是有覆無記性也。謂不善性。有苦異熟。苦異熟果。上二界無。故彼隨眠唯無記性。欲身邊見。迷自事故。非欲損害他有情故。唯無記性。依經部宗。身見有二。一者俱生。唯以無記性。二者分別。是不善性。與身俱起。名曰俱生。因邪思起。名為分別。此余皆不善者。此身邊外余欲界系。一切隨眠。唯不善性。
從此第五。明根非根。就中分二。一明不善根。二明無記根。且初第一。明不善根者。論云。于上所說。不善惑中。幾是不善根。幾非不善根。頌曰。
不善根欲界 貪瞋不善癡
釋曰。唯欲界系。一切貪瞋。及不善癡。簡身邊見相應癡也。名不善根。有三義。一唯不善。二是煩惱。簡隨煩惱也。三與一切不善為根。由具三義。名不善根。所餘煩惱。非不善根。義準可知。
從此第二。明無記根。就中分二。一明無記根。二因便明四記。且初明無記根者。論云。于上所說無記惑中。幾是無記根。幾非無記根。頌曰。
無記根有三
【現代漢語翻譯】 現代漢語譯本： 幾種是不善的？幾種是無記的？頌文說： 『上二界隨眠，及欲身邊見，彼俱癡無記，此余皆不善。』 解釋：『上二界隨眠』指的是色界和無色界的一切隨眠。『及欲身邊見』指的是欲界中的身見和邊見。『彼俱癡』指的是欲界的身見和邊見相應的無明。『無記』指的是這些煩惱只有有覆無記的性質。因為不善的性質有痛苦的異熟果報，而上二界沒有這種果報，所以那些隨眠只有無記性。身見和邊見迷惑自身，不是爲了損害其他有情，所以只有無記性。按照經部宗的觀點，身見有兩種：一種是俱生的，只有無記性；一種是分別的，是不善的。與身體一同生起的，叫做俱生；因邪思而生起的，叫做分別。『此余皆不善』指的是除了身見和邊見之外，其餘欲界系的一切隨眠，只有不善的性質。 從此第五部分，說明根和非根。其中分為兩部分：一是說明不善根，二是說明無記根。首先是第一部分，說明不善根。論中說：在上面所說的不善惑中，哪些是不善根？哪些不是不善根？頌文說： 『不善根欲界，貪瞋不善癡。』 解釋：只有欲界系的一切貪、嗔以及不善的癡（簡別于身見和邊見相應的癡），才叫做不善根。有三種含義：一是唯獨不善，二是煩惱（簡別于隨煩惱），三是作為一切不善的根源。由於具備這三種含義，所以叫做不善根。其餘的煩惱，不是不善根，其含義可以依此類推。 從此第二部分，說明無記根。其中分為兩部分：一是說明無記根，二是順便說明四記。首先說明無記根。論中說：在上面所說的無記惑中，哪些是無記根？哪些不是無記根？頌文說： 『無記根有三』
【English Translation】 English version: Which are unwholesome? Which are indeterminate? The verse says: 'The latent tendencies of the upper two realms, and the view of self and extremes in the desire realm, those are all ignorance and indeterminate; the rest are all unwholesome.' Explanation: 'The latent tendencies of the upper two realms' refers to all latent tendencies of the Form Realm (Rūpadhātu) and Formless Realm (Arūpadhātu). 'And the view of self and extremes in the desire realm' refers to the view of self (Satkāya-dṛṣṭi) and the view of extremes (Antagrahadṛṣṭi) in the desire realm (Kāmadhātu). 'Those are all ignorance' refers to the ignorance associated with the view of self and extremes in the desire realm. 'Indeterminate' means that these afflictions are only of the nature of obscured indeterminate (Avaikṛtya-avyākṛta). Because the nature of unwholesomeness has painful maturation (Vipāka), and the upper two realms do not have this result, therefore those latent tendencies are only indeterminate. The view of self and extremes deludes oneself and is not intended to harm other sentient beings, so it is only of an indeterminate nature. According to the Sautrāntika school, there are two kinds of self-view: one is innate (Sahaja), which is only of an indeterminate nature; the other is conceptual (Parikalpita), which is unwholesome. That which arises together with the body is called innate; that which arises from wrong thinking is called conceptual. 'The rest are all unwholesome' refers to all the latent tendencies of the desire realm, other than the view of self and extremes, which are only of an unwholesome nature. From this fifth section, it explains roots and non-roots. It is divided into two parts: first, explaining unwholesome roots; second, explaining indeterminate roots. First is the first part, explaining unwholesome roots. The treatise says: Among the unwholesome delusions mentioned above, which are unwholesome roots? Which are not unwholesome roots? The verse says: 'Unwholesome roots are in the desire realm: greed, hatred, and unwholesome ignorance.' Explanation: Only all greed (Lobha), hatred (Dveṣa), and unwholesome ignorance (Moha) of the desire realm (excluding the ignorance associated with the view of self and extremes) are called unwholesome roots. There are three meanings: first, it is solely unwholesome; second, it is an affliction (excluding secondary afflictions); third, it is the root of all unwholesomeness. Because it possesses these three meanings, it is called an unwholesome root. The remaining afflictions are not unwholesome roots; the meaning can be inferred accordingly. From this second section, it explains indeterminate roots. It is divided into two parts: first, explaining indeterminate roots; second, incidentally explaining the four categories (of questions). First, explaining indeterminate roots. The treatise says: Among the indeterminate delusions mentioned above, which are indeterminate roots? Which are not indeterminate roots? The verse says: 'Indeterminate roots are three'
無記愛癡慧 非餘二高故 外方立四種 中愛見慢癡 三定皆癡故
釋曰。前三句。薩婆多說。后三句。經部師說。無記根有三者。標也。毗婆娑師說。不善根既三。無記根亦三也。無記愛癡慧者。列數也。一無記愛。上界貪也。二無記癡。謂上界癡。及欲界身邊見。相應癡也。三無記慧。此通有覆及與無覆。言有覆者。上界染慧。及欲界身邊見慧也。言無覆者。異熟生等。四無記也。非餘二高故者。簡法也。非餘者。上界疑慢也。此非無記根。謂疑於二趣。轉性搖動故。不應立根 慢于所緣。高舉相轉。異根法故。夫根法下轉也。慢既高舉。故不立根 外方立四種者。外國諸師。立無記根有四種也。中愛見慢癡者。列四名也。中謂無記。善惡中故。一無記愛上界貪也。二無記見。上界見。及欲身邊見也。三無記慢。上界慢也。四無記癡。謂上界癡。及欲身邊見。相應癡也。三定皆癡故者。釋立四無記所以也。三定者。愛見慢三。依定而轉。愚夫修定。不過此三。謂愛上定。及見上定。慢上定也。皆癡者。此三皆依無明力轉。有斯勝用。故立此四。為無記根。
從此第二。明四記事。頌曰。
應一向分別 反詰舍置記 如死生殊勝 我蘊一異等
釋曰。上兩句標。下兩句指事釋
【現代漢語翻譯】 現代漢語譯本： 無記愛癡慧（無記的愛、愚癡和智慧） 非餘二高故（不是因為其餘兩種高慢） 外方立四種（其他學派建立四種無記根） 中愛見慢癡（即無記的愛、見、慢、癡） 三定皆癡故（因為三種禪定都與愚癡相關）
釋曰：前三句是薩婆多（Sarvastivada）的觀點，后三句是經部師（Sautrantika）的觀點。『無記根有三者』，這是標示。毗婆娑師（Vaibhashika）說，既然不善根有三種，無記根也應該有三種。『無記愛癡慧者』，這是列舉。一、無記愛，指上界的貪愛。二、無記癡，指上界的愚癡，以及欲界的有身見和邊見相應的愚癡。三、無記慧，這包括有覆無記和無覆無記。有覆指上界的染污慧，以及欲界的有身見和邊見相應的慧。無覆指異熟生等四種無記。 『非餘二高故者』，這是簡別法。『非餘者』，指上界的疑和慢。這些不是無記根，因為疑對二趣（善與非善）猶豫不定，心性搖動，因此不應立為根。慢對所緣境高舉，與根的性質相異。根的特性是向下生長的，而慢是高舉的，所以不立為根。『外方立四種者』，指外國的諸位論師，建立四種無記根。『中愛見慢癡者』，這是列舉四種名稱。『中』指無記，因為它介於善與惡之間。一、無記愛，指上界的貪愛。二、無記見，指上界的見，以及欲界的有身見和邊見。三、無記慢，指上界的慢。四、無記癡，指上界的愚癡，以及欲界的有身見和邊見相應的愚癡。 『三定皆癡故者』，這是解釋建立四種無記根的原因。『三定者』，指愛、見、慢三種。它們依賴禪定而生起。愚夫修習禪定，也超不過這三種，即愛著上界禪定，以及執見上界禪定，和慢心上界禪定。『皆癡者』，這三種都依賴無明的力量而生起，具有殊勝的作用，所以建立這四種作為無記根。
從此第二，說明四種記事。頌曰：
應一向分別（應該一向分別） 反詰舍置記（反詰和舍置記） 如死生殊勝（例如關於死亡和生命的不同） 我蘊一異等（我和五蘊是一還是異等問題）
釋曰：上兩句是標示，下兩句是指事解釋。
【English Translation】 English version: Avyākrta lobha moha prajñā (Non-specified attachment, ignorance, wisdom) Na anya dvau uccaih tatah (Not the other two are high because of that) Bahirdhā sthāpita catasrah (Outside, four are established) Madhyam lobha drsti māna moha (Middle attachment, view, pride, ignorance) Trayah samādhih sarve mohah tatah (Three samadhi all ignorance because of that)
Explanation: The first three lines are the Sarvastivada's view, and the last three lines are the Sautrantika's view. 'Avyākrta roots are three', this is a mark. The Vaibhashika says that since unwholesome roots are three, non-specified roots should also be three. 'Avyākrta lobha moha prajñā', this is an enumeration. 1. Non-specified attachment, referring to desire in the upper realms. 2. Non-specified ignorance, referring to ignorance in the upper realms, and ignorance associated with satkayadristi (belief in a self) and antagrahadristi (belief in extremes) in the desire realm. 3. Non-specified wisdom, this includes both obscured and unobscured. Obscured refers to defiled wisdom in the upper realms, and wisdom associated with satkayadristi and antagrahadristi in the desire realm. Unobscured refers to the four non-specified resulting from vipaka (karmic result). 'Na anya dvau uccaih tatah', this is to distinguish the dharmas. 'Na anya', referring to doubt and pride in the upper realms. These are not non-specified roots, because doubt hesitates between two paths (good and non-good), and the mind wavers, so it should not be established as a root. Pride elevates itself in relation to the object, which is different from the nature of a root. The characteristic of a root is to grow downwards, while pride is elevated, so it is not established as a root. 'Bahirdhā sthāpita catasrah', referring to the various teachers in foreign lands, who establish four non-specified roots. 'Madhyam lobha drsti māna moha', this is an enumeration of the four names. 'Madhyam' refers to non-specified, because it is between good and evil. 1. Non-specified attachment, referring to desire in the upper realms. 2. Non-specified view, referring to views in the upper realms, and satkayadristi and antagrahadristi in the desire realm. 3. Non-specified pride, referring to pride in the upper realms. 4. Non-specified ignorance, referring to ignorance in the upper realms, and ignorance associated with satkayadristi and antagrahadristi in the desire realm. 'Trayah samādhih sarve mohah tatah', this is to explain the reason for establishing four non-specified roots. 'Trayah samādhih', referring to attachment, view, and pride. They arise depending on samadhi. Foolish people cultivate samadhi, but do not go beyond these three, that is, attachment to samadhi in the upper realms, and clinging to views in samadhi in the upper realms, and pride in samadhi in the upper realms. 'Sarve mohah', these three all arise depending on the power of ignorance, and have excellent functions, so these four are established as non-specified roots.
From this second section, it explains the four types of questions. Verse:
Eka amsa vibhajya (Should be answered definitively) Pratiprcchā sthāpana vyākrta (Counter-question and setting aside question) Yathā marana utpāda visesa (Like the difference between death and birth) Aham skandha eka anya ādi (Whether I and the five skandhas are one or different, etc.)
Explanation: The first two lines are the mark, and the last two lines are the explanation by pointing to the matter.
之。且問記有四。一應一向記。二應分別記。三應反詰記。四應舍置記(記者答也) 如問死者。一切有情。皆當死不。應一向記。一切有情。皆定當死 如問生者。一切有情。皆當生不。應分別記。有煩惱者。受生無煩惱者。不生 如問殊勝。應反詰記。有作是問。人為勝劣。應反詰言。為何所方。若言方天。應記人劣。若言方下(惡趣)應記人勝 如問我蘊一異者。應舍置記。若作是問。我與五蘊為一為異。應舍置記。此不應問。若有我體。可問一異。本無我體。一異不成。如問石女生兒。為白為黑。應舍置記。謂石女本自無兒。何得論其黑白 此上依毗婆沙師說。頌言等者。等取發智本論。及契經說。發智如論說。今且敘經。云何有問。應一向記。謂問諸行者。無常耶。此問名為應一向記 云何有問。應分別記。謂若有問諸有故思。造作業已。為受何果。此問名為應分別記。造善受人天。造惡受惡趣 云何有問應反詰記。謂若有問士夫想。與我為一為異(此問假我)應反詰言。汝依何我。作如是問。若言依粗我(色蘊上我)。應記與想異(想色不同。故言異也)。此問名為應反詰記 云何有問。但應舍置記。謂若有問世為常(一問)。無常(二問)。亦常亦無常(三問)。非常非無常(四問)。世為有邊(五問
【現代漢語翻譯】 現代漢語譯本： 之。並且提問的記錄有四種：一、應該直接回答的記錄；二、應該分別回答的記錄；三、應該反問的記錄；四、應該捨棄不答的記錄（記錄就是回答）。 例如，如果有人問：『一切有情（sattva，眾生）都會死嗎？』應該直接回答：『一切有情都必定會死。』 例如，如果有人問：『一切有情都會生嗎？』應該分別回答：『有煩惱者會受生，沒有煩惱者不會生。』 例如，如果有人問關於殊勝的問題，應該反問。如果有人這樣問：『人是勝還是劣？』應該反問說：『和什麼相比？』如果說和天相比，應該回答人是劣的；如果說和地獄（惡趣）相比，應該回答人是勝的。 例如，如果有人問我與五蘊（skandha，構成個體的五種要素，即色、受、想、行、識）是一還是異，應該捨棄不答。如果這樣問：『我與五蘊是一還是異？』應該捨棄不答。這個問題不應該問。如果真有『我』的存在，才可以問一還是異；本來就沒有『我』的存在，一和異就無從談起。就像問石女生的孩子是白的還是黑的，應該捨棄不答。因為石女本來就沒有孩子，怎麼能討論他的黑白呢？ 以上是依據《毗婆沙論》的說法。《頌》中所說的『等』字，是等同於《發智論》的根本論和契經的說法。《發智論》就像論中所說的那樣。現在先敘述契經。什麼是有問應該直接回答的？就是問諸行（samskara，一切事物）是無常（anitya，變化無常）的嗎？這種問題就叫做應該直接回答的。 什麼是有問應該分別回答的？就是如果有人問：『由於有故思（故意），造作業以後，會受到什麼果報？』這種問題就叫做應該分別回答的。造善業的會受到人天果報，造惡業的會受到惡趣果報。 什麼是有問應該反問的？就是如果有人問：『士夫想（對人的想法）與我是一還是異？』（這個問題是假設有『我』）應該反問說：『你依據哪個我，問這樣的問題？』如果說是依據粗我（色蘊上的我），應該回答說與想是不同的（想和色是不同的，所以說是不同的）。這種問題就叫做應該反問的。 什麼是有問應該捨棄不答的？就是如果有人問世界是常（恒常不變）（第一問），是無常（第二問），是亦常亦無常（第三問），是非常非無常（第四問），世界是有邊（有邊際）（第五問）
【English Translation】 English version: Furthermore, there are four types of recorded questions: 1. Questions that should be answered directly; 2. Questions that should be answered with distinctions; 3. Questions that should be countered with a question; 4. Questions that should be set aside and not answered (recording means answering). For example, if someone asks: 'Will all sentient beings (sattva) die?' It should be answered directly: 'All sentient beings are certain to die.' For example, if someone asks: 'Will all sentient beings be born?' It should be answered with distinctions: 'Those with afflictions will be reborn, those without afflictions will not be reborn.' For example, if someone asks about superiority, it should be countered with a question. If someone asks: 'Are humans superior or inferior?' It should be countered by saying: 'Compared to what?' If they say compared to the heavens, it should be answered that humans are inferior; if they say compared to the lower realms (evil destinies), it should be answered that humans are superior. For example, if someone asks whether the 'I' and the five skandhas (the five aggregates that constitute an individual: form, feeling, perception, mental formations, and consciousness) are the same or different, it should be set aside and not answered. If they ask: 'Are the 'I' and the five skandhas the same or different?' It should be set aside and not answered. This question should not be asked. If there truly were an 'I', then one could ask whether they are the same or different; since there is fundamentally no 'I', sameness and difference are meaningless. Like asking whether a stone woman's child is white or black, it should be set aside and not answered. Because a stone woman fundamentally has no child, how can one discuss its color?' The above is based on the explanation of the 'Vibhasa'. The word 'etc.' in the 'Verse' is equivalent to the fundamental treatise of the 'Jnanaprasthana' and the sutras. The 'Jnanaprasthana' is as described in the treatise. Now, let's first narrate the sutra. What is a question that should be answered directly? It is asking whether all phenomena (samskara) are impermanent (anitya). This type of question is called one that should be answered directly. What is a question that should be answered with distinctions? It is if someone asks: 'Having intentionally (with volition) created karma, what result will be received?' This type of question is called one that should be answered with distinctions. Creating good karma will result in human or heavenly rewards, creating bad karma will result in evil destinies. What is a question that should be countered with a question? It is if someone asks: 'Is the thought of a person (the idea of a person) the same as or different from the 'I'?' (This question assumes an 'I') It should be countered by saying: 'Based on which 'I' are you asking this question?' If they say based on the coarse 'I' (the 'I' based on the form aggregate), it should be answered that it is different from thought (thought and form are different, therefore it is said to be different). This type of question is called one that should be countered with a question. What is a question that should be set aside and not answered? It is if someone asks whether the world is permanent (eternal) (first question), is impermanent (second question), is both permanent and impermanent (third question), is neither permanent nor impermanent (fourth question), whether the world has boundaries (is finite) (fifth question)
)。無邊(六問)。亦有邊亦無邊(七問)。非有邊非無邊(八問)。如來死後為有(九問)。非有(十問)。亦有亦非有(十一問)。非有非非有(十二問)。為命者即身(十三問)。為命者異身(十四問)。此問名為但應舍置(已上論文) 解云。此經問世。及問如來兼命者。皆是我之異名。此有十四問。皆不可記。名十四不可記事。以我體既無故。皆應舍置答也。
俱舍論頌疏論本第十九 大正藏第 41 冊 No. 1823 俱舍論頌疏論本
俱舍論頌疏論本第二十
從此第六。明惑能系。就中分二。一約世明能系。二約斷明能系。就約世明能系中。分二。一正約世明系。二明三世有無。此下第一。正約世明系。論云。謂諸有情。於此事中(所繫境事)。隨眠隨增。名系此事。應說過去。現在。未來。何等隨眠。能系何事。頌曰。
若於此事中 未斷貪瞋慢 過現若已起 未來意遍行 五可生自世 不生亦遍行 余過未遍行 現正緣能系
釋曰。初句明所繫事。后七句明能系惑。第二句未斷字。第八句能系字。通在中間句也 欲曉此頌。且要先知隨眠有二。一者自相。謂貪瞋慢。緣別法起。名為自相。二者共相。謂見疑癡。緣多法起。名為共相。緣共相境
{ "translations": [ '無邊（六問）。亦有邊亦無邊（七問）。非有邊非無邊（八問）。如來死後為有（九問）。非有（十問）。亦有亦非有（十一問）。非有非非有（十二問）。為命者即身（十三問）。為命者異身（十四問）。此問名為但應舍置（已上論文） 解云。此經問世。及問如來（Tathagata，如來）兼命者。皆是我之異名。此有十四問。皆不可記。名十四不可記事。以我體既無故。皆應舍置答也。', '', '俱舍論頌疏論本第十九', '大正藏第 41 冊 No. 1823 俱舍論頌疏論本', '', '', '俱舍論頌疏論本第二十', '', '從此第六。明惑能系。就中分二。一約世明能系。二約斷明能系。就約世明能系中。分二。一正約世明系。二明三世有無。此下第一。正約世明系。論云。謂諸有情。於此事中（所繫境事）。隨眠隨增。名系此事。應說過去。現在。未來。何等隨眠。能系何事。頌曰。', '', '若於此事中 未斷貪瞋慢', '過現若已起 未來意遍行', '五可生自世 不生亦遍行', '余過未遍行 現正緣能系', '', '釋曰。初句明所繫事。后七句明能系惑。第二句未斷字。第八句能系字。通在中間句也 欲曉此頌。且要先知隨眠有二。一者自相。謂貪瞋慢。緣別法起。名為自相。二者共相。謂見疑癡。緣多法起。名為共相。緣共相境' ], "english_translations": [ 'Endless (sixth question). Having an end and also being endless (seventh question). Neither having an end nor being endless (eighth question). Does the Tathagata (如來, Tathagata) exist after death (ninth question)? Does not exist (tenth question)? Both exists and does not exist (eleventh question). Neither exists nor does not exist (twelfth question). Is the life force the same as the body (thirteenth question)? Is the life force different from the body (fourteenth question)? These questions are called those that should simply be set aside (above is the treatise). Explanation: These questions about the world, as well as questions about the Tathagata (如來, Tathagata) and the life force, are all different names for \'I\'. These fourteen questions are all unrecordable and are called the fourteen unrecordable matters. Because the \'I\' has no substance, all should be set aside as answers.', '', 'Kośa Treatise with Commentary, Volume 19', 'Taishō Tripiṭaka, Volume 41, No. 1823, Kośa Treatise with Commentary', '', '', 'Kośa Treatise with Commentary, Volume 20', '', 'From this sixth section, it explains how delusion can bind. Within this, there are two parts: first, explaining the binding in terms of the world; second, explaining the binding in terms of cessation. Within explaining the binding in terms of the world, there are two parts: first, directly explaining the binding in terms of the world; second, explaining the existence or non-existence of the three times. Below is the first part, directly explaining the binding in terms of the world. The treatise says: \'Regarding sentient beings, in this matter (the object of binding), latent tendencies increase, which is called binding to this matter. It should be said, of the past, present, and future, which latent tendencies can bind to which matter?\'. The verse says:', '', 'If in this matter, greed, hatred, and pride are not severed,', 'Past and present, if already arisen; future, intention pervades.', 'Five can arise in their own time; non-arising also pervades.', 'The rest, past and future pervade; the present, right conditions can bind.', '', 'Explanation: The first line explains the matter being bound. The last seven lines explain the delusions that can bind. The word \'not severed\' in the second line and the word \'can bind\' in the eighth line apply throughout the intermediate lines. To understand this verse, one must first know that there are two types of latent tendencies: first, self-characteristics, such as greed, hatred, and pride, which arise in relation to specific dharmas and are called self-characteristics; second, common characteristics, such as views, doubt, and ignorance, which arise in relation to multiple dharmas and are called common characteristics. The object of common characteristics...' ] }
也 若於此事中者。所繫事也。未斷貪瞋慢者。能系惑也。于所繫事。未斷貪瞋慢名為能系也。過現若已起者。此貪瞋慢于所繫事。過去已生。未斷。現在已生。能系此事 以貪瞋慢是自相惑。非諸有情定遍三世諸事起故。不名遍行。現在已生。不標未斷者。體現在前。必然未斷義必有之。故不標也。應知遍行。須具二義。一者世遍縛三世故。二者事遍。能縛一切自所緣故。過現意識。貪瞋慢三。雖於世遍。闕於事遍。謂有緣此境。不緣余境故。未來意遍行者。未來意識。貪瞋慢三。遍於三世。乃至未斷。皆能繫縛。以未來意識。縛三世境及一切事故。能遍系名遍行也。謂未來意識。境流三世故。名世遍。又此意識。種類無邊。于所緣事。必能遍縛。亦名事遍。五可生自世者。未來五識。相應貪瞋。若未斷。可生者。唯系自世。在未來世。唯系未來。若流至現。唯系現在。若落謝過去。唯於過去。謂境必俱故。不生亦遍行者。未來五識。相應貪瞋。若未斷不生。亦遍系三世。及一切自所緣事。謂所緣境。或在未來。或流至現在。或謝過去。識雖未來緣闕不生。由未斷故。效能系彼三世境也。或有同時參差三世。如有眼識。定緣青黃赤色三境而起。隨闕一境。識即不生。其所闕境。或一未來。或一現在。或一過去。故說
{ "translations": [ "現代漢語譯本：", "『也，若於此事中者。所繫事也。』意思是，如果存在於這件事之中，那麼這件事就是被繫縛的事物。", "『未斷貪瞋慢者。能系惑也。于所繫事。未斷貪瞋慢名為能系也。』意思是，沒有斷除貪、嗔、慢的人，這些貪、嗔、慢就是能夠繫縛的煩惱。對於被繫縛的事物，沒有斷除貪、嗔、慢，就叫做能繫縛。", "『過現若已起者。此貪瞋慢于所繫事。過去已生。未斷。現在已生。能系此事。』意思是，如果過去和現在已經生起（貪、嗔、慢），那麼這些貪、嗔、慢對於被繫縛的事物，在過去已經生起而沒有斷除，在現在已經生起，能夠繫縛這件事。因為貪、嗔、慢是各自的自相煩惱，不是所有有情一定普遍在三世諸事中生起，所以不稱為遍行。", "『現在已生。不標未斷者。體現在前。必然未斷義必有之。故不標也。』意思是，現在已經生起，就不再標明『未斷』，因為它的本體就在眼前，必然包含未斷的含義，所以不再標明。", "『應知遍行。須具二義。一者世遍縛三世故。二者事遍。能縛一切自所緣故。』意思是，應當知道遍行需要具備兩種含義：一是時間上普遍，能夠繫縛三世；二是事情上普遍，能夠繫縛一切自己所緣的境。", "『過現意識。貪瞋慢三。雖於世遍。闕於事遍。謂有緣此境。不緣余境故。』意思是，過去和現在的意識，以及伴隨的貪、嗔、慢，雖然在時間上普遍，但是在事情上不普遍，因為它們只能緣這個境，不能緣其他的境。", "『未來意遍行者。未來意識。貪瞋慢三。遍於三世。乃至未斷。皆能繫縛。以未來意識。縛三世境及一切事故。能遍系名遍行也。』意思是，未來的意識遍行，指的是未來的意識，以及伴隨的貪、嗔、慢，普遍存在於三世，乃至沒有斷除，都能夠繫縛。因為未來的意識能夠繫縛三世的境以及一切事物，所以能夠普遍繫縛，稱為遍行。", "『謂未來意識。境流三世故。名世遍。又此意識。種類無邊。于所緣事。必能遍縛。亦名事遍。』意思是，因為未來的意識，其所緣的境貫穿三世，所以稱為時間上普遍。而且這種意識的種類無邊無際，對於所緣的事物，必定能夠普遍繫縛，也稱為事情上普遍。", "『五可生自世者。未來五識。相應貪瞋。若未斷。可生者。唯系自世。在未來世。唯系未來。若流至現。唯系現在。若落謝過去。唯於過去。謂境必俱故。』意思是，五識可能生起于自身所處的時間，指的是未來的五識，以及伴隨的貪、嗔，如果沒有斷除，可能生起，那麼就只能繫縛自身所處的時間。在未來世，就只能繫縛未來；如果流至現在，就只能繫縛現在；如果落入過去，就只能繫縛過去。因為境必須同時存在。", "『不生亦遍行者。未來五識。相應貪瞋。若未斷不生。亦遍系三世。及一切自所緣事。謂所緣境。或在未來。或流至現在。或謝過去。識雖未來緣闕不生。由未斷故。效能系彼三世境也。』意思是，即使不生起也屬於遍行，指的是未來的五識，以及伴隨的貪、嗔，如果沒有斷除，即使沒有生起，也能夠普遍繫縛三世以及一切自己所緣的事物。因為所緣的境，或者在未來，或者流至現在，或者落入過去。雖然意識在未來，因為缺少因緣沒有生起，但是由於沒有斷除，其效能能夠繫縛那三世的境。", "『或有同時參差三世。如有眼識。定緣青黃赤色三境而起。隨闕一境。識即不生。其所闕境。或一未來。或一現在。或一過去。故說』意思是，或者有同時包含三世的情況。例如眼識，一定緣于青、黃、赤三種顏色而生起。如果缺少其中一種顏色，眼識就不能生起。而所缺少的顏色，可能是一種未來色，或者一種現在色，或者一種過去色。所以這樣說。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version:", "'Also, if in this matter.' This refers to the matter that is bound.", "'Those who have not severed greed, hatred, and delusion are the afflictions that bind. Not severing greed, hatred, and delusion in the matter that is bound is called the ability to bind.' This means that those who have not eliminated greed, hatred, and delusion are themselves the afflictions that can bind. Regarding the things that are bound, not having eliminated greed, hatred, and delusion is what is called the ability to bind.", "'If past and present have already arisen, then these greed, hatred, and delusion have arisen in the past in relation to the matter that is bound, and have not been severed; they have arisen in the present and can bind this matter.' This means that if greed, hatred, and delusion have arisen in the past and present, then these afflictions, in relation to the matter that is bound, have arisen in the past and have not been severed, and they have arisen in the present and can bind this matter. Because greed, hatred, and delusion are afflictions of self-nature, they do not necessarily arise universally in all matters of the three times for all sentient beings, so they are not called pervasive.", "'If it has already arisen in the present, it is not marked as 'not severed' because its substance is present, and the meaning of 'necessarily not severed' is inherent, so it is not marked.' This means that if it has already arisen in the present, it is not necessary to mark it as 'not severed' because its essence is right before us, and the meaning of 'necessarily not severed' is inherent, so it is not marked.", "'It should be known that pervasive action must have two meanings: first, it is pervasive in time, binding the three times; second, it is pervasive in matter, able to bind all that it apprehends.' This means that pervasive action must have two meanings: first, it is pervasive in time, able to bind the three times; second, it is pervasive in matter, able to bind all its own objects.", "'Past and present consciousness, and the three of greed, hatred, and delusion, although pervasive in time, lack pervasiveness in matter, because they only apprehend this object and not other objects.' This means that past and present consciousness, along with the accompanying greed, hatred, and delusion, although pervasive in time, are not pervasive in matter because they only apprehend this particular object and not other objects.", "'Future intentional pervasive action refers to future consciousness, and the three of greed, hatred, and delusion, which are pervasive in the three times, and until they are severed, they can all bind. Because future consciousness binds the objects of the three times and all matters, the ability to bind pervasively is called pervasive action.' This means that future intentional pervasive action refers to future consciousness, along with the accompanying greed, hatred, and delusion, which are pervasive throughout the three times, and until they are severed, they can all bind. Because future consciousness can bind the objects of the three times and all matters, this ability to bind pervasively is called pervasive action.", "'That is, because future consciousness flows through the three times, it is called pervasive in time. Moreover, this consciousness is of infinite kinds, and it will certainly be able to bind pervasively in the matters it apprehends, so it is also called pervasive in matter.' This means that because future consciousness apprehends objects that flow through the three times, it is called pervasive in time. Moreover, this consciousness is of infinite kinds, and it will certainly be able to bind pervasively in the matters it apprehends, so it is also called pervasive in matter.", "'The five that can arise in their own time refer to the future five consciousnesses, and the corresponding greed and hatred. If they have not been severed and can arise, they only bind their own time. In the future, they only bind the future; if they flow to the present, they only bind the present; if they fall into the past, they only bind the past, because the object must be concurrent.' This means that the five consciousnesses that can arise in their own time refer to the future five consciousnesses, and the corresponding greed and hatred. If they have not been severed and can arise, they only bind their own time. In the future, they only bind the future; if they flow to the present, they only bind the present; if they fall into the past, they only bind the past, because the object must be concurrent.", "'Even if they do not arise, they are still pervasive in action, referring to the future five consciousnesses, and the corresponding greed and hatred. If they have not been severed and do not arise, they still pervasively bind the three times and all their own objects. That is, the object apprehended may be in the future, or flow to the present, or fall into the past. Although the consciousness is in the future and lacks the conditions to arise, because it has not been severed, its nature can bind those objects of the three times.' This means that even if they do not arise, they are still pervasive in action, referring to the future five consciousnesses, and the corresponding greed and hatred. If they have not been severed and do not arise, they still pervasively bind the three times and all their own objects. That is, the object apprehended may be in the future, or flow to the present, or fall into the past. Although the consciousness is in the future and lacks the conditions to arise, because it has not been severed, its nature can bind those objects of the three times.", "'Or there may be simultaneous and staggered three times, such as when eye consciousness arises, it is definitely conditioned by the three objects of blue, yellow, and red colors. If one object is missing, the consciousness will not arise. The missing object may be a future one, a present one, or a past one. Therefore, it is said...' This means that there may be situations where the three times are simultaneously present. For example, when eye consciousness arises, it is definitely conditioned by the three objects of blue, yellow, and red colors. If one of these objects is missing, the consciousness will not arise. The missing object may be a future one, a present one, or a past one. Therefore, it is said..." ] }
五識遍縛三世。言事遍者。謂不生五識。種類無邊。于自所緣。必能遍縛。余過未遍行者。余謂見疑無明。貪等外故。名之為余。見疑無明。若在過去。或於未來。未斷皆能。遍縛三世一切事境。以共相惑。定遍起故 現正緣能系者。見疑無明。于現在世。正緣境時。隨於何境。能系此事。此現在惑。雖具二遍。以不定故。不說遍行。此能系字。通上諸句。思而可知。
從此第二。明三世有無等。就中分二。一述宗。二正破。就述宗中。分二。一教理證。二敘說定宗。且初教理證者。薩婆多宗說。有三世。經部不許。欲將破彼。今且敘宗。論云。應略標宗顯其理趣。頌曰。
三世有由說 二有境果故 說三世有故 許說一切有
釋曰。上兩句證。下兩句結宗。三世有由說者。三世實有。由經說故。經言。苾芻當知。若過去色。非有。不應多聞聖弟子眾勤修厭舍。以過去色是有故。應多聞聖弟子眾。勤修厭舍。若未來色非有。不應多聞聖弟子眾勤斷欣求。以未來色是有故。應多聞聖弟子眾勤斷欣求。二有境果故者。二者謂契經說。識二緣生。如說眼識以眼及色。為二緣。乃至意識以意根及法。為二緣。意根過去。法通三世。過未若無。能緣意識。應闕二緣。過去無故。便闕意根。過未無故。復闕
【現代漢語翻譯】 現代漢語譯本 五識普遍束縛過去、現在、未來三世。就『事遍』而言，指的是不生起的五識，其種類無邊無際，對於自身所緣的境界，必定能夠普遍地束縛。其餘的『過未遍行』指的是什麼呢？其餘指的是見、疑、無明（avidyā），以及貪等外在的煩惱。見、疑、無明，如果在過去，或者在未來，沒有斷除，都能夠普遍地束縛三世的一切事境，因為它們以共相迷惑，必定普遍生起。『現正緣能系』指的是，見、疑、無明，在現在世，正在緣取境界的時候，隨於哪個境界，就能夠繫縛這件事。這些現在的迷惑，雖然具備兩種『遍』（事遍和界遍），因為它們是不定的，所以不說是『遍行』。這個『能系』的字眼，可以貫通上面的所有語句，仔細思考就可以明白。
從此第二部分，闡明三世的有無等問題。其中分為兩部分：一是陳述宗義，二是正式破斥。在陳述宗義中，又分為兩部分：一是教理上的論證，二是敘述所認定的宗義。首先是教理上的論證。薩婆多部（Sarvāstivāda）主張三世實有，經部（Sautrāntika）不認可這種觀點，想要破斥他們。現在先敘述薩婆多部的宗義。論中說：『應該簡略地標明宗義，彰顯其中的道理趣味。』頌文說：
『三世有由說，二有境果故，說三世有故，許說一切有。』
解釋說：上面兩句是論證，下面兩句是總結宗義。『三世有由說』，指的是三世確實存在，這是因為經典中這樣說。經典中說：『比丘（bhikṣu）們應當知道，如果過去色（rūpa）不存在，就不應當有多聞的聖弟子眾勤奮地修習厭離和捨棄。因為過去色是存在的，所以應當有多聞的聖弟子眾勤奮地修習厭離和捨棄。如果未來色不存在，就不應當有多聞的聖弟子眾勤奮地斷除欣求。因為未來色是存在的，所以應當有多聞的聖弟子眾勤奮地斷除欣求。』『二有境果故』，指的是契經（sūtra）中說，識（vijñāna）由兩個緣而生起。例如說眼識（cakṣur-vijñāna）以眼（cakṣu）和色（rūpa）為兩個緣，乃至意識（mano-vijñāna）以意根（manas）和法（dharma）為兩個緣。意根是過去的，法通於三世。如果過去和未來不存在，能夠緣取意識的緣就應該缺少兩個緣。因為過去不存在，就缺少意根；因為過去和未來不存在，又缺少了法。
【English Translation】 English version The five consciousnesses universally bind the three times. Regarding 『事遍 (shi bian, pervasiveness in terms of objects),』 it refers to the non-arising five consciousnesses, whose types are boundless. They are certain to universally bind their respective objects. What are the remaining 『過未遍行 (guo wei bian xing, pervasiveness in the past and future)』? The remaining ones refer to views (dṛṣṭi), doubt (vicikitsā), ignorance (avidyā), and external afflictions such as greed (lobha). Views, doubt, and ignorance, if they exist in the past or future and have not been severed, can universally bind all objects of the three times because they delude with common characteristics and necessarily arise universally. 『現正緣能系 (xian zheng yuan neng xi, the ability to bind when directly encountering objects in the present)』 refers to views, doubt, and ignorance, which, in the present, when directly encountering an object, can bind that matter depending on the object. Although these present delusions possess two types of 『遍 (bian, pervasiveness)』 (pervasiveness in terms of objects and realms), they are not considered 『遍行 (bian xing, universally acting)』 because they are uncertain. The word 『能系 (neng xi, able to bind)』 can be understood to connect all the preceding phrases through careful consideration.
From this second part, the existence or non-existence of the three times is clarified. It is divided into two parts: first, stating the tenets; second, formally refuting. Within stating the tenets, there are two parts: first, doctrinal and logical proofs; second, narrating the established tenets. First, the doctrinal and logical proofs. The Sarvāstivāda school asserts that the three times are real, while the Sautrāntika school does not accept this view and intends to refute them. Now, the tenets of the Sarvāstivāda school are first narrated. The treatise states: 『One should briefly state the tenets and reveal the reasoning and interest within them.』 The verse says:
『三世有由說 (sān shì yǒu yóu shuō, the three times exist because of what is said), 二有境果故 (èr yǒu jìng guǒ gù, because the two have objects and results), 說三世有故 (shuō sān shì yǒu gù, because it is said that the three times exist), 許說一切有 (xǔ shuō yī qiē yǒu, it is permissible to say that everything exists).』
The explanation is: the first two lines are the proof, and the last two lines conclude the tenets. 『三世有由說 (sān shì yǒu yóu shuō, the three times exist because of what is said)』 means that the three times truly exist because the scriptures say so. The scriptures say: 『Bhikkhus (bhikṣu), you should know that if past rūpa (色, form) did not exist, the well-learned noble disciples should not diligently cultivate aversion and abandonment. Because past rūpa exists, the well-learned noble disciples should diligently cultivate aversion and abandonment. If future rūpa did not exist, the well-learned noble disciples should not diligently sever seeking and desire. Because future rūpa exists, the well-learned noble disciples should diligently sever seeking and desire.』 『二有境果故 (èr yǒu jìng guǒ gù, because the two have objects and results)』 refers to the sūtras (契經) stating that consciousness (vijñāna, 識) arises from two conditions. For example, eye-consciousness (cakṣur-vijñāna, 眼識) arises from the eye (cakṣu, 眼) and form (rūpa, 色) as two conditions, and so on, up to mind-consciousness (mano-vijñāna, 意識) arising from the mind-basis (manas, 意根) and dharma (法) as two conditions. The mind-basis is past, and dharma encompasses the three times. If the past and future did not exist, the conditions that can cognize consciousness should lack two conditions. Because the past does not exist, the mind-basis is lacking; because the past and future do not exist, dharma is also lacking.
法境。已上教證也。有境者。此下有二種理證。此初理也。以識起時。必有境故。有境識生。無境不生。其理決定。過未若無。所緣無故。識亦應無。有果者第二理也。又過去業。有當果故。過去若無。其過去業。體應非有由業無故。當果應無。既業有果故。知過未理必實有。下兩句者。結宗說三世實有故。許是一切有宗也。
從此第二。定宗。論云。今此部中。差別有幾(問數)。誰所立世。最善可依(問宗差別)。頌曰。
此中有四種 類相位待異 第三約作用 立世最為善
釋曰。上兩句。答初問。下兩句。答第二問。今此部中。差別有四。一類異。二相異。三位異。四待異。尊者法救。作如是說。由類不同。三世有異。謂從未來。至現在時。舍未來類。得現在類。若從現在流至過去。舍現在類。得過去類。但類不同。非體有異。如破金器。作余物時。形雖有殊。金色無異 尊者妙音。說相不同。三世有異。謂法在過去。正與過去相合。而不名為離現未相。以過去相顯。但名為過去。現在正與現在相合。而不名為離過未相。未來正與未來相合。而不名為離過現相。隨顯得名。準過去說 尊者世友說。位不同。三世有異。未作用位。名為未來。正作用位。名為現在。作用謝位。名為過去。
【現代漢語翻譯】 現代漢語譯本 法境。以上是教證。有境，接下來有兩種理證。這是第一個理證。因為意識生起時，必定有對境。有對境的意識才能生起，沒有對境的意識無法生起。這個道理是確定的。如果過去和未來不存在，因為沒有所緣，意識也應該不存在。有果者，是第二個理證。又因為過去的業，有將來的果報。如果過去不存在，那麼過去的業，其本體應該不存在。由於業不存在，將來的果報也應該不存在。既然業有果報，就知道過去和未來的道理必定真實存在。下面兩句是總結，說明三世真實存在，所以許可是『一切有部』的宗義。
從此開始第二部分，確定宗義。論中說：『現在這個部派中，差別有幾種（提問數量）？誰所建立的世間，最值得依靠（提問宗義差別）？』頌文說：
『此中有四種，類相位待異，第三約作用，立世最為善。』
解釋說：上面兩句，回答第一個問題。下面兩句，回答第二個問題。現在這個部派中，差別有四種：一、類異；二、相異；三、位異；四、待異。尊者 Dharma-trata（法救）這樣說：由於種類不同，三世有差異。從未來到現在的時刻，捨棄未來的種類，得到現在的種類。如果從現在流逝到過去，捨棄現在的種類，得到過去的種類。只是種類不同，本體沒有差異。如同打破金器，做成其他物品時，形狀雖然有差別，金子的顏色沒有不同。尊者 Vasumitra（妙音）說，相不同，三世有差異。法在過去，正好與過去的相結合，但不叫做離開現在和未來的相。因為過去的相顯現，只叫做過去。現在正好與現在的相結合，但不叫做離開過去和未來的相。未來正好與未來的相結合，但不叫做離開過去和現在的相。隨著顯現的相來命名，按照過去的情況類推。尊者 Ghosaka（世友）說，位不同，三世有差異。沒有作用的位置，叫做未來。正在作用的位置，叫做現在。作用結束的位置，叫做過去。
【English Translation】 English version The realm of objects. The above is scriptural proof. As for the realm-possessing, there are two kinds of logical proofs below. This is the first logical proof. Because when consciousness arises, there must be an object. Consciousness with an object arises; consciousness without an object does not arise. This principle is definite. If the past and future did not exist, because there would be no object of focus, consciousness should also not exist. 『Having a result』 is the second logical proof. Moreover, because past karma has future results, if the past did not exist, the substance of that past karma should not exist. Because karma does not exist, future results should not exist. Since karma has results, we know that the principle of the past and future must truly exist. The following two lines are a conclusion, stating that the three times truly exist, therefore it is permissible to be the tenet of the Sarvāstivāda (一切有部, the 'all exists' school).
From here begins the second part, establishing the tenet. The treatise says: 『In this school now, how many kinds of differences are there (asking about the number)? Whose established world is most worthy of reliance (asking about the difference in tenets)?』 The verse says:
『In this there are four kinds: difference in type, phase, position, and dependence. The third, based on function, establishes the world as most excellent.』
The explanation says: The above two lines answer the first question. The following two lines answer the second question. In this school now, there are four kinds of differences: 1. Difference in type; 2. Difference in phase; 3. Difference in position; 4. Difference in dependence. Venerable Dharma-trata (法救, Savior of Dharma) says this: Due to the difference in types, the three times are different. From the future to the present moment, abandoning the future type, one obtains the present type. If flowing from the present to the past, abandoning the present type, one obtains the past type. Only the type is different; the substance is not different. Like breaking a golden vessel and making other objects, although the shape is different, the color of gold is not different. Venerable Vasumitra (妙音, Wonderful Sound) says that the phase is different, and the three times are different. A dharma in the past is precisely combined with the past phase, but it is not called separated from the present and future phases. Because the past phase appears, it is only called the past. The present is precisely combined with the present phase, but it is not called separated from the past and future phases. The future is precisely combined with the future phase, but it is not called separated from the past and present phases. Naming follows the appearing phase, inferring according to the situation of the past. Venerable Ghosaka (世友, Friend of the World) says that the position is different, and the three times are different. The position without function is called the future. The position with function is called the present. The position where function has ceased is called the past.
至位位中。作異異說。如運一籌。置一位名一。置百位名百。置千位名千。歷位有別。籌體無異 尊者覺天說。待不同。三世有異。待謂觀待。前觀於後。名為過去。后觀於前。名為未來。觀待前後。名為現在。如一女人名女。名母。觀母名女。觀女名母 論主評云。法救執法有轉變故。應置數論外道朋中。以數論執法有轉變故也。妙音所立。世相雜亂。三世皆有三世相故。覺天所立。世還雜亂。三世法中。應有三世。謂過去世。有多剎那。前後剎那。應名去來。中名現在。未來現在。類亦應然 故此四中。第三世友立世最善。以約作用位。立世差別故。
從此第二。經部廣破。頌曰。
何礙用云何 無異世便壞 有誰未生滅 此法性甚深
釋曰。前三句。經部破。第四句。有宗答。何礙用云何者。此用字兩度言之。一何礙用。二用云何。何。礙用者。經部破云。汝說三世法體常有。應一切時能起作用。何法礙用。時有時無 用云何者。汝說法體由作用故。三世有別。又此作用。云何得說為去來今。且作用中。而得更立有餘作用。用上有用。便致無窮 無異者。有宗救也。用不離體。名為無異。既用即體。體既無無窮之過故。用亦無無窮之失也 世便壞者破也。此經部重破。若言無異。三世便
【現代漢語翻譯】 現代漢語譯本： 在各個位置上，產生不同的說法。比如移動算籌，放在個位叫做一，放在百位叫做百，放在千位叫做千。位置不同，算籌本身沒有區別。尊者覺天（Jue Tian）說，依賴於不同的條件，三世（過去世、現在世、未來世）才有區別。依賴是指觀待，以前面的觀待後面的，叫做過去；以後面的觀待前面的，叫做未來；觀待前後，叫做現在。比如一個女人，叫做女兒，也叫做母親，從母親的角度看是女兒，從女兒的角度看是母親。論主的評論是，法救（Fa Jiu）所執著的法有轉變，應該把他歸為數論外道一類，因為數論所執著的法也有轉變。妙音（Miao Yin）所建立的理論，世相雜亂，因為三世都具有三世的相。覺天（Jue Tian）所建立的理論，世界仍然雜亂，三世的法中，應該有三世。比如過去世，有很多剎那（ksana，極短的時間單位），前後的剎那，應該叫做過去和未來，中間的叫做現在。未來和現在，也應該這樣類推。所以這四種觀點中，第三個世友（Shi You）建立的世最為完善，因為他根據作用的位置，來建立世的差別。 從此第二部分，經部（Sautrantika）廣泛地進行破斥。頌文說： 『什麼阻礙了作用？作用又是什麼？沒有差別，三世就會崩潰。誰沒有生滅？此法的自性非常深奧。』 解釋說，前三句是經部（Sautrantika）的破斥，第四句是有宗（Sarvastivada）的回答。『什麼阻礙了作用？作用又是什麼？』這裡『用』字說了兩次。『什麼阻礙了作用？』經部（Sautrantika）破斥說，你說三世的法體恒常存在，應該在任何時候都能產生作用，什麼法阻礙了作用，使得有時有，有時無呢？『作用又是什麼？』你說法的本體因為作用的緣故，三世才有區別。那麼這個作用，又怎麼能說是過去、未來、現在呢？而且在作用之中，又怎麼能再建立其餘的作用呢？作用之上還有作用，就會導致無窮無盡。『沒有差別』，是有宗（Sarvastivada）的辯護。作用不離開本體，叫做沒有差別。既然作用就是本體，本體既然沒有無窮的過失，那麼作用也沒有無窮的過失。『三世就會崩潰』，是破斥。這是經部（Sautrantika）再次破斥，如果說沒有差別，三世就會崩潰。
【English Translation】 English version: In each position, different statements arise. For example, moving a counting rod, placing it in the ones place is called one, placing it in the hundreds place is called one hundred, placing it in the thousands place is called one thousand. The positions are different, but the rod itself is no different. The Venerable Jue Tian (Awakened Heaven) says that depending on different conditions, the three times (past, present, and future) are different. Dependence refers to observation; observing the future from the past is called the past; observing the past from the future is called the future; observing both the past and future is called the present. For example, a woman is called a daughter and also a mother; from the perspective of the mother, she is a daughter; from the perspective of the daughter, she is a mother. The commentator's opinion is that Fa Jiu (Dharma Savior)'s adherence to the Dharma has transformations, so he should be classified as a Samkhya (enumeration) heretic, because the Dharma adhered to by Samkhya also has transformations. The theory established by Miao Yin (Wonderful Sound) is that the appearances of the world are chaotic, because the three times all have the characteristics of the three times. The theory established by Jue Tian (Awakened Heaven) is that the world is still chaotic; within the Dharma of the three times, there should be three times. For example, in the past, there are many ksanas (moments), and the ksanas before and after should be called past and future, and the middle one should be called present. The future and present should also be inferred in the same way. Therefore, among these four views, the third, Shi You (Friend of the World), establishes the most perfect world, because he establishes the differences of the world based on the position of function. From this second part, the Sautrantikas (Sutra School) extensively refute. The verse says: 'What hinders the function? What is the function? Without difference, the three times would collapse. Who is without birth and death? The nature of this Dharma is very profound.' The explanation is that the first three lines are the Sautrantikas' (Sutra School) refutation, and the fourth line is the Sarvastivadins' (All Exists School) answer. 'What hinders the function? What is the function?' Here, the word 'function' is mentioned twice. 'What hinders the function?' The Sautrantikas (Sutra School) refute, saying that you say that the substance of the Dharma of the three times is eternally existent, and should be able to produce function at any time. What Dharma hinders the function, making it sometimes existent and sometimes non-existent? 'What is the function?' You say that the essence of the Dharma is distinguished into the three times because of the function. Then how can this function be said to be past, future, and present? Moreover, how can other functions be established within the function? If there is a function on top of a function, it will lead to endlessness. 'Without difference' is the Sarvastivadins' (All Exists School) defense. Function does not leave the substance, which is called without difference. Since the function is the substance, and the substance has no fault of endlessness, then the function also has no fault of endlessness. 'The three times would collapse' is a refutation. This is the Sautrantikas' (Sutra School) repeated refutation. If it is said that there is no difference, the three times would collapse.
壞。體既恒有。用亦應然。何得有時。名為過未。故彼所執。世義破壞。有誰未生滅者。更以理破之。若說過未如現實有。應俱名現。誰未已生。名為未來。誰復已滅。名為過去。故不許法本無今有。有已還無。則三世義。皆不成立。又經部云。汝薩婆多。許體恒有。而說性非常。如是義言。所未曾有。依如是義。故有頌曰 許法體恒有 而說性非常 性體復無別 此真自在作(此頌經部調有宗也。言如外道說。自在天。自作諸世間。須作即作也) 此法性甚深者。薩婆多救也。如向所難。我不能通者。謂法性甚深。非尋思境。豈不能釋。便撥為無。論主意朋經部故。作斯釋。
從此第二。約斷明離系。論云。今應思擇。諸事已斷。彼離系耶。設事離系。彼已斷耶(問也)。若事離系。彼必已斷有事已斷而非離系(答也)斷非離系。其事云何(徴起)。頌曰。
于見苦已斷 余遍行隨眠 及前品已斷 余緣此猶系
釋曰。上兩句明見道。第三句。明修道。第四句。通上兩位。應言余遍行隨眠緣此猶系也。及前品已斷。余緣此猶系 于見苦已斷余遍行隨眠者。謂苦智已生。集智未生。苦智已生。見苦已斷。集智未生。有餘集諦遍行隨眠也。此集下遍行隨眠。緣此苦諦。猶系也。是則苦諦雖斷。而
【現代漢語翻譯】 現代漢語譯本： 壞。如果實體是恒常存在的，那麼它的作用也應該是恒常的。怎麼會有時存在，有時不存在，而被稱為『過去』或『未來』呢？所以，你們所堅持的，破壞了世俗的意義。有誰不是生滅變化的呢？再用道理來駁斥它。如果說過去和未來像現在一樣真實存在，那麼應該都叫做『現在』。誰還沒有產生，而被稱為『未來』？誰已經滅亡，而被稱為『過去』？所以，不允許法本來沒有而現在有，有了以後又消失。這樣，三世的意義都不能成立。還有，經部說，你們薩婆多部（Sarvastivada，一切有部），承認實體是恒常存在的，卻說自性不是恒常的。這樣的說法，前所未有。根據這樣的說法，所以有頌說：『允許法體恒常有，卻說自性非常。自性和實體沒有區別，這真是自在天（Isvara）在造作。』（這首頌是經部調侃有宗的。意思是像外道說的那樣，自在天自己創造世間，想創造就創造。）『此法性甚深』，薩婆多部也無法解釋。就像前面所提出的疑問，我不能理解，就說『法性甚深，不是尋思所能達到的境界』。難道不能解釋，就否定它嗎？論主的意圖是站在經部這一邊的，所以這樣解釋。 從此第二點，從斷的角度來說明離系（Visamyoga，解脫）。論中說：『現在應該思考，諸事已經斷了，它們是離系嗎？假設事是離系的，它們就已經斷了嗎？』（這是提問）。『如果事是離系的，它們必定已經斷了；有事已經斷了，但不是離系的。』（這是回答）。『斷了但不是離系的，那是什麼事呢？』（這是提問）。頌說： 『在見苦（Dukkha，苦諦）時已經斷了，其餘遍行隨眠（Anusaya，隨眠），以及前品已經斷了，其餘緣此仍然繫縛。』 解釋說：上面兩句說明見道（Darsana-marga，見道）。第三句說明修道（Bhavana-marga，修道）。第四句貫通上面兩個階段。應該說『其餘遍行隨眠緣此仍然繫縛』。以及前品已經斷了，其餘緣此仍然繫縛。在見苦時已經斷了其餘遍行隨眠，意思是說，苦智（Dukkha-jnana，苦智）已經生起，集智（Samudaya-jnana，集智）還沒有生起。苦智已經生起，見苦已經斷了。集智還沒有生起，還有其餘集諦（Samudaya-satya，集諦）的遍行隨眠。這些集諦下面的遍行隨眠，緣于這個苦諦，仍然繫縛。這樣，苦諦雖然斷了，但是...
【English Translation】 English version: Bad. If the entity is constantly existing, then its function should also be constant. How can it sometimes exist and sometimes not, and be called 'past' or 'future'? Therefore, what you insist on destroys the worldly meaning. Who is not subject to birth and death? Let's refute it further with reason. If the past and future are said to exist as realistically as the present, then they should all be called 'present'. Who has not yet arisen and is called 'future'? Who has already perished and is called 'past'? Therefore, it is not allowed that a dharma originally does not exist but now exists, and after existing, disappears again. In this way, the meaning of the three times cannot be established. Also, the Sautrantika (Sautrantika,經部) says that you, the Sarvastivadins (Sarvastivada, 一切有部), admit that the entity is constantly existing, but say that the nature is not constant. Such a statement is unprecedented. According to this statement, there is a verse that says: 'Allow the dharma body to be constantly existing, but say that the nature is not constant. There is no difference between nature and entity, this is truly Isvara (Isvara, 自在天) creating.' (This verse is the Sautrantika mocking the Sarvastivada. It means like the heretics say, Isvara himself creates the world, creating whenever he wants.) 'This dharma nature is very profound', the Sarvastivadins also cannot explain it. Just like the question raised earlier, I cannot understand it, and say 'the dharma nature is very profound, not a realm that can be reached by contemplation'. Can't it be explained, so it is denied? The intention of the author is to stand on the side of the Sautrantika, so he explains it this way. From this second point, from the perspective of cutting off, explain Visamyoga (Visamyoga, 解脫). The treatise says: 'Now it should be considered, the things that have been cut off, are they Visamyoga? Assuming that things are Visamyoga, have they been cut off?' (This is a question). 'If things are Visamyoga, they must have been cut off; there are things that have been cut off, but are not Visamyoga.' (This is the answer). 'What are the things that have been cut off but are not Visamyoga?' (This is a question). The verse says: 'Having cut off the seeing of suffering (Dukkha, 苦諦), the remaining pervasive Anusaya (Anusaya, 隨眠), and the previous category has been cut off, the remaining conditions are still bound by this.' The explanation says: The above two sentences explain the path of seeing (Darsana-marga, 見道). The third sentence explains the path of cultivation (Bhavana-marga, 修道). The fourth sentence connects the above two stages. It should be said 'the remaining pervasive Anusaya are still bound by this'. And the previous category has been cut off, the remaining conditions are still bound by this. Having cut off the seeing of suffering, the remaining pervasive Anusaya, means that Dukkha-jnana (Dukkha-jnana, 苦智) has arisen, Samudaya-jnana (Samudaya-jnana, 集智) has not yet arisen. Dukkha-jnana has arisen, the seeing of suffering has been cut off. Samudaya-jnana has not yet arisen, there are remaining pervasive Anusaya of Samudaya-satya (Samudaya-satya, 集諦). These pervasive Anusaya under Samudaya-satya, are still bound by this Dukkha-satya. In this way, although Dukkha-satya has been cut off, but...
集惑猶系。是名斷非離系也。及前品已斷者。于修道位九品隨眠。於前八品。隨斷何品。名前品已斷。前品已斷。未斷後品。能緣此前品者。於前品猶系。故前品雖斷。而後品猶系。是名斷非離系。
從此大文第七。明惑隨增。就中分二。一正明惑隨增。二明有隨眠心。且初正明隨增者。論云。何事有幾。隨眠隨增(問也)。若隨事別。答便費多言論。是故應造略毗婆沙。由此雖勞少少功力。而能越渡大大問流。謂法雖多略有十六種。即三界五部(三五十五)。及無漏法(足前成十六也)。能緣彼識。名數亦然(識亦十六)。應知何法。何識境。易思何事何隨眠隨增(境識既解。境即是事。事上惑增。自當了也)。此中且應知。何法何識境。頌曰(已上論文)。
見苦集修斷 若欲界所繫 自界三色一 無漏識所行 色自下各三 上一凈識境 無色通三界 各三凈識境 見滅道所斷 皆增自識行 無漏三界中 后三凈識境
釋曰。前兩行頌。明苦集修三境。后一行頌。上兩句。明滅道境。下兩句明無漏境。見苦集修斷者。通標三界三部也。若欲界所繫者。簡別前三部也。自界三色一無漏識所行者。此上欲界所繫。苦集修斷各五識緣。謂自界三。及色界一。並無漏識。名為五識
【現代漢語翻譯】 現代漢語譯本 『集惑猶系』（Samudaya-klesha still binds）。這被稱為『斷非離系』（partially severed, not fully detached）。對於之前品類已經斷除的煩惱，在修道位（cultivation stage）的九品隨眠（nine categories of latent tendencies），對於之前的八品，隨斷除了哪一品，就稱『前品已斷』（previous category severed）。『前品已斷』，但未斷除『后品』（subsequent category），能緣取此前品者，對於前品仍然是繫縛。所以前品雖然斷除，而後品仍然是繫縛，這被稱為『斷非離系』。
從此大段文字第七部分，闡明煩惱隨之增長的情況。其中分為兩部分：一是正面闡明煩惱隨之增長，二是闡明有隨眠的心。首先看正面闡明隨之增長的部分。論中說：『什麼事物有幾種隨眠隨之增長？』（這是提問）。如果按照事物分別回答，回答就會顯得繁瑣冗長。因此應該創造簡略的《毗婆沙》（Vibhasa，註釋）。由此即使花費少許的功夫，也能越過巨大的問題洪流。所謂法雖然眾多，但簡略來說有十六種，即三界五部（三界各有五部煩惱，三五得十五），以及無漏法（與前面的相加構成十六種）。能夠緣取這些識，名數也是如此（識也是十六種）。應該瞭解什麼法，是什麼識的境界。容易思考的是什麼事物，什麼隨眠隨之增長（境界和識既然理解了，境界就是事物，事物上的煩惱增長，自然也就明白了）。這裡首先應該瞭解，什麼法是什麼識的境界。頌文說（以上是論文）：
『見苦集修斷，若欲界所繫，自界三色一，無漏識所行，色自下各三，上一凈識境，無色通三界，各三凈識境，見滅道所斷，皆增自識行，無漏三界中，后三凈識境。』
解釋：前面兩行頌文，闡明苦、集、修三者的境界。後面一行頌文，上面兩句闡明滅、道的境界，下面兩句闡明無漏的境界。『見苦集修斷者』，總括了三界的三部煩惱。『若欲界所繫者』，簡別了前面的三部煩惱。『自界三色一無漏識所行者』，這是說欲界所繫的苦、集、修、斷各有五種識緣取，即自界的三種，以及色界的一種，加上無漏識，合稱為五種識。
【English Translation】 English version 'Samudaya-klesha still binds.' This is called 'partially severed, not fully detached.' Regarding the afflictions that have been severed in previous categories, in the cultivation stage, the nine categories of latent tendencies, for the previous eight categories, whichever category is severed, it is called 'previous category severed.' 'Previous category severed,' but the 'subsequent category' has not been severed, those who can grasp this previous category are still bound to the previous category. Therefore, although the previous category is severed, the subsequent category is still bound, which is called 'partially severed, not fully detached.'
From this major section, the seventh part explains the situation of afflictions increasing accordingly. It is divided into two parts: one is to positively explain the increase of afflictions, and the other is to explain the mind with latent tendencies. First, let's look at the part that positively explains the increase accordingly. The treatise says: 'What things have several latent tendencies that increase accordingly?' (This is a question). If we answer separately according to things, the answer will seem cumbersome and lengthy. Therefore, a concise 'Vibhasa' (commentary) should be created. Thus, even if it takes a little effort, it can cross the huge flood of questions. Although there are many dharmas, there are sixteen kinds in brief, namely the three realms and five categories (each of the three realms has five categories of afflictions, three times five equals fifteen), and the unconditioned dharma (adding to the previous ones constitutes sixteen kinds). Those who can grasp these consciousnesses, the names are also the same (consciousness is also sixteen kinds). It should be understood what dharma is the realm of what consciousness. What things and what latent tendencies increase accordingly are easy to think about (since the realm and consciousness are understood, the realm is the thing, and the increase of afflictions on the thing will naturally be understood). Here, we should first understand what dharma is the realm of what consciousness. The verse says (the above is the treatise):
'Seeing suffering, accumulation, cultivation, and cessation, if it belongs to the desire realm, the three of its own realm, one of the form realm, and the activity of unconditioned consciousness. The three of each realm below the form realm, the realm of the pure consciousness above. The formless realm penetrates the three realms, the realm of the three pure consciousnesses of each. What is severed by seeing cessation and the path, all increase the activity of their own consciousness. In the unconditioned of the three realms, the realm of the last three pure consciousnesses.'
Explanation: The first two lines of the verse explain the realms of suffering, accumulation, and cultivation. The last line of the verse, the first two sentences explain the realms of cessation and the path, and the last two sentences explain the unconditioned realm. 'Those who see suffering, accumulation, cultivation, and cessation' summarize the three categories of afflictions in the three realms. 'If it belongs to the desire realm' distinguishes the previous three categories of afflictions. 'The three of its own realm, one of the form realm, and the activity of unconditioned consciousness' means that suffering, accumulation, cultivation, and cessation belonging to the desire realm are grasped by five kinds of consciousness, namely the three kinds of its own realm, one kind of the form realm, plus unconditioned consciousness, which are collectively called five kinds of consciousness.
。自界三者。即如前說。苦集修也。及色界一者。謂修所斷。以色界修斷得緣欲界苦集修也。無漏識者。謂無漏識。亦緣欲界苦集修也 色自下各三上一凈識境者。謂色界所繫。苦集修斷。各八識緣。謂自界三。及地獄三。下即欲界也。三謂前說。苦集修斷 並上界一。謂無色界。修所斷識。能緣色界苦集修故 兼無漏凈識。亦緣色界苦集修斷故。此八識一一。各皆容緣色界苦集修斷也。無色通三界各三凈識境者。無色所繫。苦集修斷。各十識緣。謂通三界。各三為九。三謂苦集修也 無漏凈識為十。此之十識。一一皆容緣無色界。苦集修斷 見滅道所斷皆增自識行者。約三界說。且欲界系見滅道所斷。為六識緣。五識如前。更增第六見滅所斷識。見道所斷。亦六識緣。五識如前。更增第六見道所斷識。自諦下識。名為自識也。色界見滅。見道所斷。各為九識緣。八識如前。各增自一 無色界見滅。見道各十一識。緣十事。如前各增自一。準前欲界說也 無漏 三界中后三凈識境者。謂無漏法。通十識緣。謂三界中。各后三部。謂見滅。見道。修所斷識。兼無漏識。以為第十。此之十識。一一皆容緣無漏也 為結前義。復說頌曰。
見苦集修斷 欲色無色系 應知如次第 五八十識緣 (解云。欲界三部
【現代漢語翻譯】 現代漢語譯本： 『自界三者』，即如前面所說的苦、集、修三種。以及『一者』，指的是修所斷。因為修所斷能緣欲界的苦、集、修。『無漏識者』，指的是無漏識，也能緣欲界的苦、集、修。 『色自下各三上一凈識境者』，指的是色界所繫，苦、集、修所斷，各有八識緣。指的是自界的三種，以及地獄的三種。地獄即欲界。三種指的是前面所說的苦、集、修所斷。加上上界的一種，指的是無色界，修所斷識，能緣色界的苦、集、修。兼無漏凈識，也能緣色界的苦、集、修所斷。這八識中的每一種，都能緣色界的苦、集、修所斷。 『無色通三界各三凈識境者』，無色界所繫，苦、集、修所斷，各有十識緣。指的是通三界，各三種為九種。三種指的是苦、集、修。無漏凈識為第十種。這十識中的每一種，都能緣無色界的苦、集、修所斷。 『見滅道所斷皆增自識行者』，約三界來說。且欲界系見滅、道所斷，為六識緣。五識如前。更增加第六見滅所斷識。見道所斷，也是六識緣。五識如前。更增加第六見道所斷識。自諦下的識，名為自識。 色界見滅、見道所斷，各有九識緣。八識如前，各增加自己的一種。無色界見滅、見道各十一識緣。十事如前，各增加自己的一種。準照前面的欲界所說。 『無漏三界中后三凈識境者』，指的是無漏法，通十識緣。指的是三界中，各后三部，指的是見滅、見道、修所斷識。兼無漏識，作為第十種。這十識中的每一種，都能緣無漏法。 爲了總結前面的意義，再次用偈頌說： 『見苦集修斷，欲色無色系，應知如次第，五八十識緣』。 （解釋說：欲界的三部
【English Translation】 English version: 'The three of one's own realm' refers to the previously mentioned suffering (苦, duhkha), accumulation (集, samudaya), and path of cultivation (修, marga). And 'the one' refers to what is severed by cultivation (修所斷, bhāvanā-prahātavya). Because what is severed by cultivation can condition the suffering, accumulation, and path of cultivation of the desire realm (欲界, Kāmadhātu). 'The unconditioned consciousness' refers to the unconditioned consciousness (無漏識, anāsrava-vijñāna), which can also condition the suffering, accumulation, and path of cultivation of the desire realm. 'The pure consciousness realm of the form realm, each with three from below and one from above' refers to the suffering, accumulation, and what is severed by cultivation of the form realm (色界, Rūpadhātu), each conditioned by eight consciousnesses. This refers to the three of one's own realm and the three of the lower realm. The lower realm is the desire realm. The three refer to the previously mentioned suffering, accumulation, and what is severed by cultivation. Plus one from the upper realm, which refers to the formless realm (無色界, Arūpadhātu), the consciousness severed by cultivation, which can condition the suffering, accumulation, and path of cultivation of the form realm. In addition, the pure unconditioned consciousness can also condition the suffering, accumulation, and what is severed by cultivation of the form realm. Each of these eight consciousnesses can condition the suffering, accumulation, and what is severed by cultivation of the form realm. 'The pure consciousness realm of the formless realm, each with three from the three realms' refers to the suffering, accumulation, and what is severed by cultivation of the formless realm, each conditioned by ten consciousnesses. This refers to the three from each of the three realms, totaling nine. The three refer to suffering, accumulation, and path of cultivation. The unconditioned pure consciousness is the tenth. Each of these ten consciousnesses can condition the suffering, accumulation, and what is severed by cultivation of the formless realm. 'What is severed by seeing the cessation and the path all increase one's own consciousness' is discussed in terms of the three realms. For example, what is severed by seeing the cessation (滅, nirodha) and the path (道, marga) of the desire realm is conditioned by six consciousnesses. The five consciousnesses are as before. In addition, the sixth consciousness severed by seeing the cessation is added. What is severed by seeing the path is also conditioned by six consciousnesses. The five consciousnesses are as before. In addition, the sixth consciousness severed by seeing the path is added. The consciousness below one's own truth is called one's own consciousness. What is severed by seeing the cessation and the path of the form realm is each conditioned by nine consciousnesses. The eight consciousnesses are as before, each adding one of its own. What is severed by seeing the cessation and the path of the formless realm is each conditioned by eleven consciousnesses. The ten things are as before, each adding one of its own. This is based on what was previously said about the desire realm. 'The pure consciousness realm of the latter three in the unconditioned three realms' refers to the unconditioned dharma (無漏法, anāsrava-dharma), which is conditioned by ten consciousnesses. This refers to the latter three parts in each of the three realms, which are what is severed by seeing the cessation, what is severed by seeing the path, and what is severed by cultivation. In addition, the unconditioned consciousness is the tenth. Each of these ten consciousnesses can condition the unconditioned dharma. To summarize the previous meaning, it is said again in verse: 'Seeing suffering, accumulation, what is severed by cultivation, what is severed by seeing cessation, and what is severed by seeing the path, belonging to the desire, form, and formless realms, should be understood in order, conditioned by five, eight, and ten consciousnesses.' (Explanation: The three parts of the desire realm
。五識緣。色界三部。八識緣。無色三部。十識緣。義如前說) 見滅道所斷 各增自識緣(六識等緣也) 無漏法應知 能為十識境
論云。如是了知十六種法。為十六識所緣境已 今應廣辨何事何隨眠隨增。若別疏條。恐文煩廣。故我於此。略示方隅。且有問言。所繫事內。樂根有幾隨眠隨增 應觀樂根總有七種。謂欲界一。即修所斷(樂在五識。故唯修斷)。色界五部(色有意樂。故通五部)。無漏第七(謂第三禪。無漏樂也)。無漏樂根。非諸隨眠之所隨增。如前已說。七中前六(謂欲界一。色界五也)。隨其所應。欲修所斷。及諸遍行 色界一切。隨眠隨增(欲界修斷。緣自部樂。及苦集遍行。隨眠能緣修斷樂。色界樂根。既通五部。故一切識。皆緣樂根。言一切者。五部惑也) 若有問言。緣樂根識。復有幾種隨眠隨增(前約樂根。此約樂根上識也)。應觀此識總有十二。謂欲界四除見滅斷(解云。欲界見苦。見集遍行。及修所斷。能緣樂根。欲界道諦。邪見疑無明。能緣無漏樂也。滅諦。體非樂根故。滅諦所斷。不緣樂也)。色界五部。無色界二。即見道諦。及修所斷(無色道諦。邪見疑。無明。緣下第三禪。無漏樂故。無色道諦所斷。有緣樂識也。無色修所斷。生得加行善。通緣九地
【現代漢語翻譯】 現代漢語譯本：五識所緣。三部。（五識的所緣，包括欲界、色界、無色界三部。）八識所緣。無色三部。（第八識的所緣，僅限於無色界三部。）十識所緣。義如前說。（十識的所緣，意義如前文所述。） 見滅道所斷，各增自識緣。（見道和滅道所斷的法，各自增加其自識的所緣。） 無漏法應知，能為十識境。（應當知道，無漏法能夠成為十識的境界。） 論云：如是了知十六種法，為十六識所緣境已，今應廣辨何事何隨眠隨增。（論中說：像這樣瞭解了十六種法，作為十六識的所緣境之後，現在應當廣泛辨別什麼事、什麼隨眠隨增。）若別疏條，恐文煩廣。故我於此，略示方隅。（如果分別詳細地列出條目，恐怕文字會繁瑣冗長。所以我在這裡，略微提示一些方向。）且有問言：所繫事內，樂根有幾隨眠隨增？（並且有人問：在所繫的事物中，樂根有多少隨眠隨增？）應觀樂根總有七種，謂欲界一，即修所斷（樂在五識，故唯修斷）。五部（色有意樂，故通五部）。無漏第七（謂第三禪，無漏樂也）。（應當觀察樂根總共有七種，即欲界一種，是修所斷的（因為樂在五識中，所以只有修所斷）。色界五部（因為色界有意識的快樂，所以通於五部）。無漏的第七種（指第三禪的無漏樂）。）無漏樂根，非諸隨眠之所隨增。如前已說。（無漏的樂根，不是各種隨眠所隨增的。如同前面已經說過的。）七中前六（謂欲界一，五也），隨其所應，欲修所斷，及諸遍行，一切隨眠隨增（欲界修斷，緣自部樂，及苦集遍行。隨眠能緣修斷樂。樂根，既通五部，故一切識，皆緣樂根。言一切者，五部惑也）。（在七種樂根中的前六種（即欲界一種，色界五種），根據它們的情況，欲界修所斷，以及各種遍行，一切隨眠都會隨之增長（欲界修所斷，緣于自身部的樂，以及苦集遍行。隨眠能夠緣于修所斷的樂。樂根既然通於五部，所以一切識都緣於樂根。說一切，指的是五部的迷惑）。）若有問言：緣樂根識，復有幾種隨眠隨增（前約樂根，此約樂根上識也）。（如果有人問：緣於樂根的識，又有多少種隨眠隨增（前面是關於樂根的，這裡是關於樂根上的識）。）應觀此識總有十二，謂欲界四除見滅斷（解云：欲界見苦，見集遍行，及修所斷，能緣樂根。欲界道諦，邪見疑無明，能緣無漏樂也。滅諦，體非樂根故。滅諦所斷，不緣樂也）。五部，無二，即見道諦，及修所斷（無色道諦，邪見疑，無明，緣下第三禪，無漏樂故。無色道諦所斷，有緣樂識也。無色修所斷，生得加行善，通緣九地）。（應當觀察這種識總共有十二種，即欲界四種，除去見滅所斷（解釋說：欲界見苦、見集遍行，以及修所斷，能夠緣於樂根。欲界道諦，邪見、疑、無明，能夠緣于無漏樂。滅諦，本體不是樂根，所以滅諦所斷，不緣於樂）。色界五部，無色界兩種，即見道諦，以及修所斷（無色界道諦，邪見、疑、無明，緣于下方的第三禪，無漏樂。無色界道諦所斷，有緣於樂的識。無色界修所斷，生得的加行善，普遍緣於九地）。)
【English Translation】 English version: The objects of the five consciousnesses. Three realms. (The objects of the five consciousnesses include the three realms of desire, form, and formlessness.) The objects of the eight consciousness. The three realms of formlessness. (The objects of the eighth consciousness are limited to the three realms of formlessness.) The objects of the ten consciousnesses. The meaning is as previously stated. (The meaning of the objects of the ten consciousnesses is as described earlier.) Those severed by the views of cessation and the path, each increases the conditions of their own consciousness. (The dharmas severed by the views of the path of seeing, cessation, and the path, each increase the conditions of their own consciousness.) The unconditioned dharmas should be known, capable of being the objects of the ten consciousnesses. (It should be known that the unconditioned dharmas are capable of being the objects of the ten consciousnesses.) The treatise says: Having understood that these sixteen types of dharmas are the objects of the sixteen consciousnesses, now we should extensively distinguish what events and what latent tendencies increase accordingly. If we were to separately list each item, I fear the text would become too verbose. Therefore, I will briefly indicate the directions here. Furthermore, there is a question: Within the matters to which they are bound, how many latent tendencies increase with the root of pleasure? One should observe that there are seven types of pleasure roots in total, namely one in the desire realm, which is severed by cultivation (because pleasure is in the five consciousnesses, it is only severed by cultivation). The five realms of form (because the form realm has intentional pleasure, it is connected to the five realms). The seventh is unconditioned (referring to the unconditioned pleasure of the third dhyana). The unconditioned root of pleasure is not increased by any latent tendencies, as previously stated. Among the seven, the first six (namely one in the desire realm, and five in the form realm), according to their respective situations, those severed by cultivation in the desire realm, and all pervasive tendencies, all latent tendencies increase accordingly (those severed by cultivation in the desire realm are conditioned by the pleasure of their own realm, and the pervasive tendencies of suffering and accumulation. Latent tendencies can be conditioned by the pleasure severed by cultivation. Since the root of pleasure is connected to the five realms, all consciousnesses are conditioned by the root of pleasure. When it says 'all,' it refers to the delusions of the five realms). If there is a question: How many types of consciousnesses conditioned by the root of pleasure have latent tendencies that increase accordingly (the previous was about the root of pleasure, this is about the consciousnesses on the root of pleasure)? One should observe that there are twelve types of consciousnesses in total, namely four in the desire realm, excluding those severed by the views of cessation (explaining: the views of suffering, the pervasive tendencies of accumulation, and those severed by cultivation in the desire realm can be conditioned by the root of pleasure. The views of the path in the desire realm, wrong views, doubt, and ignorance can be conditioned by unconditioned pleasure. The truth of cessation is not the root of pleasure. Therefore, what is severed by the truth of cessation is not conditioned by pleasure). The five realms of form, and two in the formless realm, namely the views of the path and those severed by cultivation (the views of the path in the formless realm, wrong views, doubt, and ignorance are conditioned by the lower third dhyana, unconditioned pleasure. What is severed by the views of the path in the formless realm has consciousnesses conditioned by pleasure. What is severed by cultivation in the formless realm, the innate and acquired virtuous actions, are universally conditioned by the nine grounds).
。類智品道。故彼修斷。得有緣下第三禪。無漏樂根識也)。無漏第十二。皆能緣樂根(此上明緣樂識。總計有十二也。謂欲界有四。色界有五。足前成九。無色界有二。足前成十一。更加無漏識。故成十二也) 此隨所應欲界有四部。色界有為緣。無色界二部。及諸遍行。隨眠隨增(解云。此文正明緣樂識上。隨眠隨增也。欲界有四部。除見滅斷也色界有為緣者。取五部下。緣有為惑。除滅諦下。邪見疑無明。彼緣無為也。緣滅諦邪見等。非是緣樂根識。故須除也 無色二部。謂道諦斷。及修所斷。謂道諦下邪見．疑．無明。是緣樂識。此下貪瞋癡等。緣邪見等。起故道諦下貪等。名樂根識上。隨眠隨增也 無色修所斷識。既緣樂根故。修所斷煩惱。于緣樂識上。隨眠隨增也。及諸遍行者。即無色界苦集下。遍行隨眠緣彼道諦所斷。及修所斷。樂根識也) 若復有問言。緣緣樂根識。復有幾種隨眠隨增(解云。此問緣樂根識上。隨眠隨增也)。應觀此識。總有十四。於前十二。更加二種。即無色界。見苦集斷(取遍行也)。如是十四識。能緣緣樂根(能緣緣樂上識)。此隨所應。欲色如上。無色四部。除見滅斷。隨眠隨增(此正明隨增。上來具注論文。欲令尋論者易曉其義。是故敘之矣)。
從此第二。明有
【現代漢語翻譯】 現代漢語譯本：類智品道（指與智慧相關的道），因此通過修行斷除煩惱，可以獲得與下三禪相關的有緣樂根識（指與樂受相關的無漏意識）。無漏第十二識，都能夠緣樂根（以上說明了緣樂識，總共有十二種。即欲界有四種，色界有五種，加上前面的共九種，無色界有兩種，加上前面的共十一種，再加上無漏識，所以共有十二種）。 這隨其所應，欲界有四部，色界有為緣，無色界二部，以及各種遍行，隨眠隨增（解釋說，這段文字明確說明了緣樂識上的隨眠隨增。欲界有四部，除去見滅所斷。色界有為緣，取五部以下，緣有為惑，除去滅諦以下的邪見、疑、無明，因為它們緣無為。緣滅諦的邪見等，不是緣樂根識，所以需要除去。無色界二部，指道諦所斷，以及修所斷，即道諦以下的邪見、疑、無明，是緣樂識。此以下的貪瞋癡等，緣邪見等而生起，所以道諦以下的貪等，稱為樂根識上的隨眠隨增。無色界修所斷識，既然緣樂根，所以修所斷的煩惱，在緣樂識上，隨眠隨增。以及各種遍行，即無色界苦集所斷的遍行隨眠，緣彼道諦所斷，以及修所斷的樂根識）。 如果有人問，緣緣樂根識，又有幾種隨眠隨增（解釋說，這是問緣樂根識上的隨眠隨增）。應該觀察這種識，總共有十四種。在前十二種的基礎上，再加上兩種，即無色界見苦集所斷（取遍行）。像這樣十四種識，能夠緣緣樂根（能夠緣緣樂上的識）。這隨其所應，欲界和色界如上所述，無色界四部，除去見滅所斷，隨眠隨增（這裡明確說明了隨增。以上詳細註釋了論文，爲了讓研究論文的人容易理解它的含義，所以敘述了這些）。 從此第二部分，說明有...
【English Translation】 English version: The path of the category of wisdom (referring to the path related to wisdom), therefore, through practicing and eliminating afflictions, one can obtain the 'having-condition pleasure root consciousness' (you yuan le gen shi) (referring to the non-outflow consciousness related to pleasurable sensations) associated with the lower three dhyanas (meditative states). The twelfth non-outflow consciousness is also capable of conditioning the pleasure root (the above explains the conditioning of pleasure consciousness, totaling twelve types. Namely, there are four types in the desire realm, five types in the form realm, adding up to nine from before, two types in the formless realm, adding up to eleven from before, and adding the non-outflow consciousness, thus totaling twelve). According to what is appropriate, the desire realm has four divisions, the form realm has 'having-condition' (you wei yuan), the formless realm has two divisions, and various pervasive tendencies, latent predispositions increase accordingly (the explanation says that this passage clearly explains the latent predispositions increasing accordingly on the conditioning of pleasure consciousness. The desire realm has four divisions, excluding what is severed by seeing the cessation. The form realm has 'having-condition', taking the five divisions below, conditioning the afflictions with conditions, excluding the wrong views, doubt, and ignorance below the cessation truth, because they condition the unconditioned. The wrong views, etc., that condition the cessation truth are not conditioning the pleasure root consciousness, so they need to be excluded. The formless realm has two divisions, referring to what is severed by the path truth, and what is severed by cultivation, namely the wrong views, doubt, and ignorance below the path truth, which are conditioning the pleasure consciousness. The greed, hatred, delusion, etc., below this arise by conditioning the wrong views, etc., so the greed, etc., below the path truth are called latent predispositions increasing accordingly on the pleasure root consciousness. Since the consciousness severed by cultivation in the formless realm conditions the pleasure root, the afflictions severed by cultivation, on the conditioning of pleasure consciousness, latent predispositions increase accordingly. And the various pervasive tendencies, namely the pervasive latent predispositions severed by suffering and accumulation in the formless realm, condition the pleasure root consciousness severed by that path truth and what is severed by cultivation). If someone asks, how many latent predispositions increase accordingly on the conditioning of the conditioning of the pleasure root consciousness (the explanation says that this is asking about the latent predispositions increasing accordingly on the conditioning of the pleasure root consciousness). One should observe that this consciousness totals fourteen types. On the basis of the previous twelve types, add two more types, namely what is severed by seeing suffering and accumulation in the formless realm (taking the pervasive tendencies). Like these fourteen types of consciousness, they are able to condition the conditioning of the pleasure root (able to condition the consciousness above the conditioning of pleasure). According to what is appropriate, the desire realm and the form realm are as described above, the formless realm has four divisions, excluding what is severed by seeing the cessation, latent predispositions increase accordingly (this clearly explains the increasing accordingly. The above has detailed annotations of the treatise, in order to make it easier for those who study the treatise to understand its meaning, so these are narrated). From this second part, it explains the existence of...
隨眠心。論云。若心由彼。名有隨眠。彼於此心定隨增(問也)。此不決定。或有隨增。謂與心相應。及緣心未斷 相應已斷。則不隨增。依此義門。故作是說。頌曰。
有隨眠心二 謂有染無染 有染心通二 無染局隨增
釋曰。有隨眠心二者。標也。謂有染無染者。列數也。有隨眠心。總有二種。有染無染心。差別故。與惑相應。名為有染。于有漏中。善無記心。名為無染。有染心通二者。有染污心。名有隨眠。此有隨眠。通有隨增或不隨增。故云二也。有隨增者。一謂染心。與惑相應。隨眠未斷。二謂緣此染心。隨眠未斷。故名有隨增 不隨增者。此謂染心。相應已斷。則不隨增。仍說有隨眠。以恒相應故 已斷縛性。故不隨增。不斷伴性。故恒相應也。相伴性必不可斷。有伴性故。名有隨眠無染局隨增者。簡不隨增。故名為局。以無染心非惑相應。不由伴性。名有隨眠。唯局隨增。名有隨眠。謂由隨眠緣無染心。隨眠未斷。名有隨眠。言未斷者。隨增義故。故唯局隨增。名有隨眠也。
從此第八。明次第起。就中分二。一正明次第。二明起惑因。且初明次第者。論云。如上所說十種隨眠次第生時。誰前誰后。頌曰。
無明疑邪身 邊見戒見取 貪慢瞋如次 由前引後生
【現代漢語翻譯】 現代漢語譯本 隨眠心。《論》中說：『如果心由隨眠所影響，就稱為有隨眠。』隨眠對於此心是否必定隨之增長呢？（這是個提問）這並不一定。或者有隨之增長的情況，即與心相應，以及緣於心而未斷絕的情況。如果相應已經斷絕，則不隨之增長。依據這個道理，所以這樣說。偈頌說： 『有隨眠心二，謂有染無染；有染心通二，無染局隨增。』 解釋：『有隨眠心二者』，這是標示。『謂有染無染者』，這是列舉。有隨眠心，總共有兩種，即有染心和無染心，因為它們的差別。與煩惱相應，稱為有染。在有漏法中，善心和無記心，稱為無染。『有染心通二者』，有染污的心，稱為有隨眠。這種有隨眠，既有隨之增長的情況，也有不隨之增長的情況，所以說是『通二』。有隨之增長的情況，一是染心與煩惱相應，隨眠未斷；二是緣於此染心，隨眠未斷，所以稱為有隨增。不隨之增長的情況，是指染心相應已經斷絕，則不隨之增長。仍然說有隨眠，是因為恒常相應。已經斷絕了束縛的性質，所以不隨之增長；沒有斷絕伴隨的性質，所以恒常相應。相伴隨的性質必定不可斷絕，因為有伴隨的性質，所以稱為有隨眠。『無染局隨增者』，這是簡別不隨之增長的情況，所以稱為『局』。因為無染心不與煩惱相應，不由伴隨的性質，而有隨眠，唯獨侷限於隨之增長。稱為有隨眠，是因為由隨眠緣于無染心，隨眠未斷。說『未斷』，是因為隨增的意義。所以唯獨侷限於隨之增長，稱為有隨眠。 從第八品開始，闡明次第生起。其中分為兩部分：一是正式闡明次第，二是闡明生起煩惱的原因。首先闡明次第，經論中說：『如上所說的十種隨眠次第生起時，誰先誰后呢？』偈頌說： 『無明（Avidya, ignorance）疑（Vicikitsa, doubt）邪（Mithya, wrong views）身（Satkayadristi, view of self）邊見（Antagrahadristi, extreme views）戒見取（Silabbataparamarsa, adherence to rituals）貪（Raga, attachment）慢（Mana, pride）瞋（Dvesa, aversion）如次，由前引後生。』
【English Translation】 English version Latent mental afflictions (Sui Mian Xin). The Treatise (Lun) says: 'If the mind is influenced by latent afflictions, it is called having latent afflictions.' Does the latent affliction necessarily increase with this mind? (This is a question.) It is not necessarily so. Or there are cases where it increases, that is, when it is in accordance with the mind, and when it is based on the mind and has not been cut off. If the correspondence has been cut off, then it does not increase. Based on this principle, it is said in the verse: 'Having latent afflictions, the mind is of two kinds: defiled and undefiled; the defiled mind is common to both, the undefiled is limited to increase.' Explanation: 'Having latent afflictions, the mind is of two kinds,' this is a label. 'Defiled and undefiled,' this is an enumeration. Having latent afflictions, there are two kinds in total, namely defiled mind and undefiled mind, because of their differences. Being in accordance with afflictions, it is called defiled. In the realm of conditioned existence (with outflows, Yu Lou), good mind and neutral mind are called undefiled. 'The defiled mind is common to both,' the defiled mind is called having latent afflictions. This having latent afflictions has both the case of increasing and the case of not increasing, so it is said to be 'common to both.' The case of increasing is that the defiled mind is in accordance with afflictions, and the latent affliction has not been cut off; the second is based on this defiled mind, and the latent affliction has not been cut off, so it is called having increase. The case of not increasing refers to the defiled mind whose correspondence has been cut off, then it does not increase. It is still said to have latent afflictions because it is constantly corresponding. It has cut off the nature of bondage, so it does not increase; it has not cut off the nature of companionship, so it is constantly corresponding. The nature of companionship must not be cut off, because there is a nature of companionship, so it is called having latent afflictions. 'The undefiled is limited to increase,' this is to distinguish the case of not increasing, so it is called 'limited.' Because the undefiled mind is not in accordance with afflictions, it is not due to the nature of companionship, but has latent afflictions, it is only limited to increase. It is called having latent afflictions because the latent affliction is based on the undefiled mind, and the latent affliction has not been cut off. Saying 'not cut off' is because of the meaning of increase. Therefore, it is only limited to increase, called having latent afflictions. From the eighth chapter onwards, the order of arising is clarified. It is divided into two parts: one is to formally clarify the order, and the other is to clarify the cause of arising afflictions. First, clarifying the order, the Treatise says: 'When the ten kinds of latent afflictions mentioned above arise in order, who comes first and who comes later?' The verse says: 'Ignorance (Avidya) , Doubt (Vicikitsa), Wrong Views (Mithya), View of Self (Satkayadristi), Extreme Views (Antagrahadristi), Adherence to Rituals (Silabbataparamarsa), Attachment (Raga), Pride (Mana), Aversion (Dvesa) in order, the former leads to the arising of the latter.'
釋曰。一無明。二疑。二邪見。四身見。五邊見。六戒禁取。七見取。八貪。九慢。十瞋。煩惱生時。先由無明。于諦不了。由不了故。次引生疑。於四聖諦。生猶預故。從此疑心。引生邪見。謂定撥無苦集滅道。由撥無諦。引身見生。謂苦蘊中。撥無苦理。便決定執此為我故。從此身見。引邊見生。謂依我執斷常邊故。從此邊見。引生戒禁取。便計前執。為能凈故。從戒禁取。引見取生。謂計能凈已。或必執為能勝故。從此見取。次引貪生。謂自見中。情深愛故。從此貪后。次引慢生。恃自見解。生高舉故。從此慢后。次引生瞋。違已見中。必憎嫌故。如是且依次第起說。越次第者。前後無準。
從此第二。明起惑因。論云。諸煩惱起。由幾因緣。頌曰。
由未斷隨眠 及隨應境現 非理作意起 說惑具因緣
釋曰。由三因緣。煩惱現起。一由未斷隨眠。即惑因也。二隨應境現。隨應者。隨其所應也。如順境生貪。違境生瞋等。此惑境界也。三由非理作意。即起惑加行也。由上三因。煩惱現起。說惑具因緣者。此上三因。謂此且據具因緣。說或有唯托境界力生。如退法根阿羅漢等。
從此大文第三。雜明諸煩惱起。分三。一明漏等四門。二明結等六門。三明五蓋差別。就明漏等四
【現代漢語翻譯】 現代漢語譯本： 解釋說：一、無明（avidyā，對真理的無知）。二、疑（vicikicchā，懷疑）。三、邪見（mithyā-dṛṣṭi，錯誤的見解）。四、身見（satkāya-dṛṣṭi，認為五蘊為我）。五、邊見（antagrāha-dṛṣṭi，執著于斷見或常見）。六、戒禁取（śīlāvrata-parāmarśa，執著于錯誤的戒律和禁忌）。七、見取（dṛṣṭi-parāmarśa，執著于自己的見解）。八、貪（rāga，貪慾）。九、慢（māna，傲慢）。十、瞋（dveṣa，嗔恨）。煩惱產生時，首先由於無明，對四聖諦（satya，真理）不瞭解。由於不瞭解的緣故，其次引發疑，對於四聖諦產生猶豫。從此疑心，引發邪見，認為一定沒有苦（duḥkha，痛苦）、集（samudāya，痛苦的根源）、滅（nirodha，痛苦的止息）、道（mārga，通往止息痛苦的道路）。由於否定四聖諦，引發身見產生，認為在苦蘊（duḥkha-skandha，充滿痛苦的五蘊）中，沒有苦的道理，便決定執著此為我。從此身見，引發邊見產生，因為依賴我執而產生斷常二邊的見解。從此邊見，引發戒禁取產生，便認為之前的執著，是能夠清凈的。從戒禁取，引發見取產生，認為能夠清凈之後，或者必定執著為能夠勝過其他。從此見取，其次引發貪產生，因為在自己的見解中，情感深切地愛著。從此貪之後，其次引發慢產生，依仗自己的見解，產生高傲自大的心態。從此慢之後，其次引發瞋產生，因為違背自己的見解，必定憎恨嫌棄。像這樣只是依據次第產生而說，超越次第的，前後沒有準則。 從此第二，說明產生迷惑的原因。《論》中說：『諸煩惱生起，由幾種因緣？』頌說： 『由未斷隨眠，及隨應境現，非理作意起，說惑具因緣。』 解釋說：由三種因緣，煩惱顯現生起。一、由未斷隨眠（anuśaya，煩惱的潛在狀態），即是迷惑的根本原因。二、隨應境現，隨應，是隨其所應。如順境產生貪，違境產生瞋等。這是迷惑的境界。三、由非理作意（ayoniśo manaskāra，不如理的思考），即是產生迷惑的加行。由以上三種原因，煩惱顯現生起。說迷惑具足因緣，這以上三種原因，是說這只是根據具足因緣的情況來說。或者有僅僅依靠境界的力量而產生的，如退法根的阿羅漢（arhat，已證悟者）等。 從此大文第三，雜亂地說明諸煩惱生起。分為三部分：一、說明漏（āsrava，煩惱的流出）等四門。二、說明結（saṃyojana，束縛）等六門。三、說明五蓋（pañca-nivāraṇāni，五種障礙）的差別。就說明漏等四門。
【English Translation】 English version: Explanation: First, ignorance (avidyā, not understanding the truth). Second, doubt (vicikicchā, skepticism). Third, wrong views (mithyā-dṛṣṭi, incorrect opinions). Fourth, self-view (satkāya-dṛṣṭi, considering the five skandhas as self). Fifth, extreme views (antagrāha-dṛṣṭi, clinging to eternalism or annihilationism). Sixth, attachment to precepts and vows (śīlāvrata-parāmarśa, adherence to faulty rules and rituals). Seventh, attachment to views (dṛṣṭi-parāmarśa, clinging to one's own opinions). Eighth, greed (rāga, desire). Ninth, pride (māna, arrogance). Tenth, hatred (dveṣa, aversion). When afflictions arise, it is first due to ignorance, not understanding the Four Noble Truths (satya, truths). Because of not understanding, it then gives rise to doubt, having hesitation about the Four Noble Truths. From this doubt, wrong views arise, thinking that there is definitely no suffering (duḥkha, pain), origin (samudāya, the cause of suffering), cessation (nirodha, the end of suffering), or path (mārga, the way to end suffering). Because of denying the truths, self-view arises, thinking that within the skandha of suffering (duḥkha-skandha, the five aggregates full of suffering), there is no principle of suffering, and then decisively clinging to this as self. From this self-view, extreme views arise, because relying on self-attachment gives rise to the views of permanence or annihilation. From this extreme view, attachment to precepts and vows arises, then thinking that the previous clinging is able to purify. From attachment to precepts and vows, attachment to views arises, thinking that after being able to purify, or definitely clinging to being able to surpass others. From this attachment to views, greed then arises, because in one's own views, there is deep emotional attachment. After this greed, pride then arises, relying on one's own understanding, giving rise to arrogance. After this pride, hatred then arises, because violating one's own views, there is definitely hatred and aversion. Like this, it is only said according to the order of arising; those that transcend the order have no standard before and after. From this second part, it explains the causes of arising delusion. The Treatise says: 'The arising of all afflictions, by how many causes?' The verse says: 'By not cutting off latent tendencies, and according to the appearance of corresponding objects, arising from irrational thinking, it is said that afflictions have complete causes.' Explanation: By three causes, afflictions manifest and arise. First, by not cutting off latent tendencies (anuśaya, the dormant state of afflictions), which is the root cause of delusion. Second, according to the appearance of corresponding objects; 'according to' means according to what is appropriate. For example, favorable circumstances give rise to greed, unfavorable circumstances give rise to hatred, etc. This is the realm of delusion. Third, by irrational thinking (ayoniśo manaskāra, improper consideration), which is the practice of arising delusion. By the above three causes, afflictions manifest and arise. It is said that afflictions have complete causes; the above three causes are said according to the situation of having complete causes. Or there are those that arise solely relying on the power of the object, such as arhats (arhat, enlightened beings) who are regressing from the Dharma. From this third major section, it explains the arising of all afflictions in a mixed manner. It is divided into three parts: First, explaining the four gates of outflows (āsrava, outflows of defilements), etc. Second, explaining the six gates of bonds (saṃyojana, fetters), etc. Third, explaining the differences of the five hindrances (pañca-nivāraṇāni, five obstacles). It begins by explaining the four gates of outflows, etc.
門。分二一出體。二釋名。此下出體。論云。即上所說。隨眠。並纏。經說為漏瀑流軛取。漏謂三漏。一欲漏。二有漏。三無明漏。言瀑流者。四瀑流。一欲瀑流。二有瀑流。三見瀑流。四無明瀑流。軛謂四軛。如瀑流說。取謂四取。一欲取。二見取。三戒禁取。四我語取。如是漏等其體云何。頌曰。
欲煩惱並纏 除癡名欲漏 有漏上二界 唯煩惱除癡 同無記內門 定地故合一 無明諸有本 故別為一漏 瀑流軛亦然 別立見利故 見不順住故 非於漏獨立 欲有軛並癡 見分二名取 無明不別立 以非能取故
釋曰。初兩行明三漏。次一行明瀑流及軛。后一行明四取。欲煩惱並纏除癡名欲漏者。此四十一物。名欲漏體。謂欲界系。根本煩惱。有三十一。並十纏成四十一 有漏上二界唯煩惱除癡者。此有五十二物。為有漏體。謂上二界。根本煩惱。各二十六。五部惑中。各除瞋癡也。兩界合論。故成五十二。彼上二界。雖有昏沉掉舉二纏。不立為漏體者。以纏少故。又此二纏。隨從他起。不自在故。同無記內門。定地故合一者。明上二界。合為有漏也。一同無記性。二同內門轉(緣定及身。名內門轉也)三同是定地。由此三義。二界隨眠。合為一漏。無明諸有本故別為
【現代漢語翻譯】 現代漢語譯本 門。分為二：一、出體；二、釋名。下面開始說明體性。論中說：『就是上面所說的隨眠（Sui Mian，潛在的煩惱）和纏（Chan，束縛）。』經中說為漏（Lou，煩惱的泄漏）、瀑流（Pu Liu，猛烈的煩惱之流）、軛（E，束縛）和取（Qu，執取）。漏是指三漏：一、欲漏（Yu Lou，對慾望的泄漏）；二、有漏（You Lou，對存在的泄漏）；三、無明漏（Wu Ming Lou，對無知的泄漏）。瀑流是指四瀑流：一、欲瀑流；二、有瀑流；三、見瀑流（Jian Pu Liu，對錯誤的見解的泄漏）；四、無明瀑流。軛是指四軛，與瀑流的說法相同。取是指四取：一、欲取（Yu Qu，對慾望的執取）；二、見取（Jian Qu，對錯誤見解的執取）；三、戒禁取（Jie Jin Qu，對不正確的戒律和禁令的執取）；四、我語取（Wo Yu Qu，對『我』的言語的執取）。這些漏等的體性是什麼呢？頌詞說： 『欲界的煩惱和纏，除去癡（Chi，愚癡），稱為欲漏。 有漏是色界和無色界，只有煩惱，除去癡。 因為同是無記性，同是內門（Nei Men，指禪定），同是定地（Ding Di，禪定之地），所以合為一個。 無明是諸有的根本，所以單獨成為一個漏。 瀑流和軛也是這樣，因為特別設立了見（Jian，錯誤的見解）和利（Li，貪慾）。 見不順從安住，所以不獨立於漏之外。 欲有軛和癡，見分為二，稱為取。 無明不單獨設立，因為它不是能取。』 解釋：開始兩行說明三漏，接下來一行說明瀑流和軛，最後一行說明四取。『欲界的煩惱和纏，除去癡，稱為欲漏』，這四十一物，是欲漏的體性。指欲界所繫的根本煩惱，有三十一種，加上十纏，成為四十一種。『有漏是色界和無色界，只有煩惱，除去癡』，這五十二物，是有漏的體性。指色界和無色界的根本煩惱，各有二十六種，五部惑中，各自除去嗔（Chen，嗔恨）和癡。兩界合起來說，所以成為五十二種。那色界和無色界，雖然有昏沉（Hun Chen，精神昏沉）和掉舉（Diao Ju，精神散亂）兩種纏，但不立為漏的體性，因為纏的數量少。而且這兩種纏，隨從其他而生起，不自在。『因為同是無記性，同是內門，同是定地，所以合為一個』，說明色界和無色界，合為有漏。一、同是無記性；二、同是內門轉（緣定和身，稱為內門轉）；三、同是定地。因為這三個原因，兩界的隨眠，合為一個漏。無明是諸有的根本，所以單獨成為一個漏。
【English Translation】 English version Section. Divided into two: 1. Explaining the substance; 2. Explaining the name. The following explains the substance. The treatise says: 'That is, the aforementioned latent afflictions (Sui Mian) and bonds (Chan).' The sutra says they are leaks (Lou), torrents (Pu Liu), yokes (E), and grasping (Qu). Leaks refer to the three leaks: 1. Desire leak (Yu Lou); 2. Existence leak (You Lou); 3. Ignorance leak (Wu Ming Lou). Torrents refer to the four torrents: 1. Desire torrent; 2. Existence torrent; 3. View torrent (Jian Pu Liu); 4. Ignorance torrent. Yokes refer to the four yokes, as with the torrents. Grasping refers to the four graspings: 1. Desire grasping (Yu Qu); 2. View grasping (Jian Qu); 3. Vow and precept grasping (Jie Jin Qu); 4. Self-assertion grasping (Wo Yu Qu). What is the substance of these leaks, etc.? The verse says: 'Desire realm afflictions and bonds, excluding ignorance (Chi), are called desire leak. Existence leak is the form and formless realms, only afflictions, excluding ignorance. Because they are the same in being neutral, the same in being internal (Nei Men), and the same in being meditative states (Ding Di), they are combined into one. Ignorance is the root of all existences, so it is separately established as one leak. Torrents and yokes are also like this, because views (Jian) and gains (Li) are specially established. Views do not accord with abiding, so they are not independent from leaks. Desire, existence, yoke, and ignorance, views are divided into two, called grasping. Ignorance is not separately established, because it is not the grasper.' Explanation: The first two lines explain the three leaks, the next line explains torrents and yokes, and the last line explains the four graspings. 'Desire realm afflictions and bonds, excluding ignorance, are called desire leak,' these forty-one things are the substance of the desire leak. It refers to the fundamental afflictions bound to the desire realm, thirty-one in number, plus the ten bonds, making forty-one. 'Existence leak is the form and formless realms, only afflictions, excluding ignorance,' these fifty-two things are the substance of the existence leak. It refers to the fundamental afflictions of the form and formless realms, twenty-six each, excluding anger (Chen) and ignorance from each of the five categories of delusion. Combining the two realms, it becomes fifty-two. Although the form and formless realms have the two bonds of dullness (Hun Chen) and agitation (Diao Ju), they are not established as the substance of leaks, because the number of bonds is small. Moreover, these two bonds arise following others, not independently. 'Because they are the same in being neutral, the same in being internal, and the same in being meditative states, they are combined into one,' explains that the form and formless realms are combined into the existence leak. 1. The same in being neutral; 2. The same in being internal (relating to meditation and the body is called internal); 3. The same in being meditative states. Because of these three reasons, the latent afflictions of the two realms are combined into one leak. Ignorance is the root of all existences, so it is separately established as one leak.
一漏者。三界無明。各有五種。此中十五物。為無明漏。謂由無明。為三有根本。別為一漏也。瀑流軛亦然者。瀑流與軛。體與漏同故。說亦然。謂前欲漏。析出諸見。名欲瀑流。及名欲軛。如是有漏。析出諸見。名有瀑流。及名有軛。析出諸見。名見瀑流。及名見軛 如是已顯二十九物。名欲瀑流。謂貪。瞋。慢。各有五種(十五也)。疑四(四諦下疑也。足前成十九)。纏十(足前成二十九)。二十八物。名有瀑流。謂貪與慢各十(上二界。各五。總成二十)。疑八(上二界各四。疑成八。足前成二十八也)。三十六物。為見瀑流。謂三界中。各十二見(苦下五見。集滅各二。見為四。足前成九。道諦下三見。故成十二也)。十五物。為無明瀑流。謂三界無明。各有五也。應知四軛。如瀑流說。別立見利故者。析出諸見。別名見瀑流及見軛者。以見推求性猛利故。見不順住故非於漏獨立者。令住生死。名為漏義。見性猛利。不順住義。由此于漏。不獨立名。但可與余合說為漏 欲有軛並癡見分二名取者。此明四取體。同四軛。欲軛並癡。名為欲取。有軛並癡。名我語取。見軛分二。一名戒禁取。二名見取。應知三十四物。為欲取體。謂貪。瞋。慢。無明。各五(四五二十)。疑有四(足前成二十四)。並十纏(足
前成三十四)。三十八物。為我語取體。謂貪。慢。無明。各十。疑有八(上界合論)。六物為戒禁取體。三界各有二戒禁取。故為六也(若下一道下一)。三十物。為見取體。三界各有十種見(十二見中。除二戒禁取)。上界煩惱。名我語取者。我語謂內身。依之說我。故上界煩惱。多緣內身。名我語取。我語之取。依主釋也。于諸見中。別立戒禁取者。由此獨為聖道怨故。雙誑在家出家眾故。謂在家眾。計自餓等。為天道故。諸出家眾。計舍可愛境。為清凈道故。無明不別立以非能取故者。不立無明。別為取者。能取諸有。故名為取。謂不了相。名為無明。非能取故。不立為取。但可與余。合說為取。此上四取。依薩婆多宗說也 若依經部。四取謂以貪為體性。貪緣五欲境起。名為欲取。貪緣六十二見起。名為見取。貪緣戒禁起。名戒禁取。貪緣三界我語起。名我語取。故彼四取。以貪為體。
從此第二。釋名。論云。此隨眠等。名有何義。頌曰。
微細二隨增 隨逐與隨縛 住流漂合執 是隨眠等義
釋曰。微細者。釋隨眠義也。根本煩惱。行相難知。故名微細。猶如眠也 二隨增已下。三義釋隨。且第一二隨增者。所緣隨增相應隨增。能隨煩惱。于所緣境。及所相應。增昏滯故 隨逐
【現代漢語翻譯】 現代漢語譯本：前三十四種煩惱（前成三十四）。三十八種事物，作為『我語取』（Sakkāya-diṭṭhi，執著於五蘊為我）的本體。即貪（Lobha）、慢（Māna）、無明（Avijjā），各十種。疑有八種（指上界煩惱，合起來討論）。六種事物，作為『戒禁取』（Sīlabbata-parāmāsa，執著于不正確的戒律和苦行）的本體。三界（欲界、色界、無色界）各有兩種戒禁取，所以總共六種（如果下一道，就下一道）。三十種事物，作為『見取』（Diṭṭhi-parāmāsa，執著于自己的錯誤見解）的本體。三界各有十種見（十二種見中，除去兩種戒禁取）。上界的煩惱，稱為『我語取』，『我語』指內在的身體，依據它來說『我』，所以上界的煩惱，多半緣于內在的身體，稱為『我語取』。『我語』的『取』，是依主釋。在各種見解中，特別設立『戒禁取』，因為這種見解是聖道的怨敵，同時欺騙在家和出家眾。欺騙在家眾，使他們認為自餓等行為是通往天道的途徑；欺騙出家眾，使他們認為捨棄可愛的境界是清凈之道。不單獨設立無明，因為它不是能取（grahaṇa）的緣故。不設立無明單獨作為『取』，是因為它能取各種『有』（bhava），所以稱為『取』。所謂不了知真相，稱為無明，因為它不是能取，所以不設立為『取』，但可以和其餘煩惱合起來說為『取』。以上四種『取』，是依據薩婆多部（Sarvāstivāda）的觀點來說的。如果依據經部（Sautrāntika），四種『取』是以貪為體性。貪緣於五欲境而生起，稱為『欲取』（Kāma-upādāna，對感官快樂的執著）；貪緣於六十二見而生起，稱為『見取』；貪緣于戒禁而生起，稱為『戒禁取』；貪緣於三界我語而生起，稱為『我語取』。所以經部認為四種『取』，以貪為本體。
從此第二部分，解釋名稱。《論》中說：『這些隨眠等，名稱有什麼意義？』頌文說：
『微細二隨增，隨逐與隨縛，住流漂合執，是隨眠等義。』
解釋說：『微細』，是解釋『隨眠』（anuśaya，潛在的煩惱）的意義。根本煩惱，行相難以知曉，所以稱為『微細』，猶如睡眠一樣。『二隨增』以下，是用三種意義來解釋『隨』。首先，第一種『二隨增』，指所緣隨增（ārammaṇa-anusaya）和相應隨增（samprayoga-anusaya）。能夠隨順煩惱，對於所緣境和所相應法，增加昏昧遲鈍的緣故。『隨逐』
【English Translation】 English version: The previous thirty-four (Pūrvaṃ siddhā catuḥtriṃśat). Thirty-eight things are the substance of 'Sakkāya-diṭṭhi' (belief in a self, clinging to the aggregates as self). Namely, Lobha (greed), Māna (pride), and Avijjā (ignorance), ten each. Doubt has eight (referring to the afflictions of the upper realms, discussed together). Six things are the substance of 'Sīlabbata-parāmāsa' (clinging to rites and rituals). Each of the three realms (desire realm, form realm, formless realm) has two Sīlabbata-parāmāsa, hence there are six in total (if it goes to the next path, it goes to the next path). Thirty things are the substance of 'Diṭṭhi-parāmāsa' (clinging to views). Each of the three realms has ten kinds of views (among the twelve views, excluding the two Sīlabbata-parāmāsa). The afflictions of the upper realms are called 'Sakkāya-diṭṭhi', 'Sakkāya' refers to the inner body, based on which 'self' is spoken of, so the afflictions of the upper realms mostly arise from the inner body, hence called 'Sakkāya-diṭṭhi'. The 'clinging' of 'Sakkāya' is a possessive compound. Among all the views, 'Sīlabbata-parāmāsa' is established separately because this view is the enemy of the holy path, and it deceives both lay and monastic communities. It deceives the lay community, making them believe that self-mortification etc. are the path to heaven; it deceives the monastic community, making them believe that abandoning desirable objects is the path to purity. Avijjā is not established separately because it is not the cause of grasping. Avijjā is not established separately as 'clinging' because it can grasp various 'bhava' (existence), hence it is called 'clinging'. So-called not knowing the true nature is called Avijjā, because it is not the cause of grasping, so it is not established as 'clinging', but it can be combined with other afflictions and spoken of as 'clinging'. The above four 'clinging' are based on the Sarvāstivāda school's view. If based on the Sautrāntika school, the four 'clinging' have greed as their substance. Greed arises from the five sense objects, called 'Kāma-upādāna' (clinging to sensual pleasures); greed arises from the sixty-two views, called 'Diṭṭhi-parāmāsa'; greed arises from rites and rituals, called 'Sīlabbata-parāmāsa'; greed arises from the three realms' Sakkāya, called 'Sakkāya-diṭṭhi'. Therefore, the Sautrāntika school believes that the four 'clinging' have greed as their substance.
From this second part, explaining the names. The Treatise says: 'What is the meaning of these names, such as anuśaya (latent tendencies)?' The verse says:
'Subtle, two augmentations, following and binding, abiding, flowing, drifting, combining, holding, are the meanings of anuśaya etc.'
Explanation: 'Subtle' explains the meaning of 'anuśaya'. The fundamental afflictions are difficult to know in their characteristics, hence they are called 'subtle', like sleep. 'Two augmentations' and below, explain 'anu' (following) with three meanings. First, the first 'two augmentations' refer to ārammaṇa-anusaya (object-following latent tendency) and samprayoga-anusaya (association-following latent tendency). They can follow the afflictions, increasing dullness and sluggishness towards the object and the associated dharmas. 'Following'
者。第二釋隨義。煩惱起得。此煩惱得。隨逐有情。常為過患也 隨縛者。第三釋隨義。煩惱現行。隨縛有情 住流漂合執者。釋上漏等名也。住者。能令眾生久住生死流者。能令有情三界流轉 於六根門。泄過無窮故。名為漏。漂者。極漂善品。故名瀑流。合者。和合有情。受種種苦。故名為軛。執者為有漏依。執取生死。故名為取。是隨眠等義者結上也。
俱舍論頌疏論本第二十 大正藏第 41 冊 No. 1823 俱舍論頌疏論本
俱舍論頌疏論本第二十一
從此第二。明結等六門。就中分二。一正明結等。二諸門分別。就正明結等。分二。一明結等五門。二明六垢。就明結等五門分二。一標章。二別釋。且第一標章者。論云。如是已辨隨眠並纏。世尊說為漏瀑流等。為唯爾所。為復有餘。頌曰。
由結等差別 復說有五種
釋曰。除漏等外。由結等差別。復有五種。一結。二縛。三隨眠。四煩惱。五纏。
從此第二。別釋就中分五。一釋結。二釋縛。三釋隨眠。四釋隨煩惱。五釋纏。就明結中分三。一明九結。二明五下分結。三明五上分結。且初第一九結云何。頌曰。
結九物取等 立見取二結 由二唯不善 及自在起故 纏中唯嫉慳 建立為
【現代漢語翻譯】 現代漢語譯本： 『者。第二釋隨義。煩惱起得。此煩惱得。隨逐有情。常為過患也』——這是第二種解釋，跟隨其意義。煩惱生起並獲得（增長），這種煩惱會跟隨有情（眾生），常常成為過患。 『隨縛者。第三釋隨義。煩惱現行。隨縛有情』——這是第三種解釋，跟隨其意義。煩惱現行活動，隨之束縛有情。 『住流漂合執者。釋上漏等名也。住者。能令眾生久住生死』——『住』、『流』、『漂』、『合』、『執』，是用來解釋前面提到的『漏』等名稱的。『住』，能使眾生長久停留在生死輪迴之中。 『流者。能令有情三界流轉』——『流』，能使有情在欲界、色界、無色界三界中流轉。 『於六根門。泄過無窮故。名為漏』——在眼、耳、鼻、舌、身、意這六根門頭，泄露過失無窮無盡，所以叫做『漏』。 『漂者。極漂善品。故名瀑流』——『漂』，極大地漂失善的品性，所以叫做『瀑流』。 『合者。和合有情。受種種苦。故名為軛』——『合』，和合有情，使之承受種種痛苦，所以叫做『軛』。 『執者為有漏依。執取生死。故名為取。是隨眠等義者結上也』——『執』，成為有漏的依靠，執取生死輪迴，所以叫做『取』。這些都是與隨眠等意義相關的，總結在前面。
《俱舍論頌疏論本》第二十 大正藏第 41 冊 No. 1823 《俱舍論頌疏論本》
《俱舍論頌疏論本》第二十一
從此第二部分，闡明結等六門。其中分為兩部分：一是正式闡明結等，二是各個門的分別解釋。在正式闡明結等的部分，又分為兩部分：一是闡明結等五門，二是闡明六垢。在闡明結等五門的部分，分為兩部分：一是標示綱要，二是分別解釋。首先是標示綱要，論中說：『像這樣已經辨明了隨眠和纏，世尊說為漏、瀑流等。是隻有這些嗎？還是還有其他的？』頌文說： 『由結等差別，復說有五種』 解釋說：除了漏等之外，由於結等差別，還有五種：一、結（bandhana），二、縛（bandhana），三、隨眠（anuśaya），四、煩惱（kleśa），五、纏（paryavasthāna）。
從此進入第二部分，分別解釋，其中分為五部分：一是解釋結，二是解釋縛，三是解釋隨眠，四是解釋煩惱，五是解釋纏。在闡明結的部分，分為三部分：一是闡明九結，二是闡明五下分結，三是闡明五上分結。首先是闡明九結，什麼是九結呢？頌文說： 『結九物取等，立見取二結，由二唯不善，及自在起故，纏中唯嫉慳，建立為』
【English Translation】 English version: '者。第二釋隨義。煩惱起得。此煩惱得。隨逐有情。常為過患也' - This is the second explanation, following the meaning. Defilements arise and are obtained (increased), and these defilements follow sentient beings, constantly becoming a source of suffering. '隨縛者。第三釋隨義。煩惱現行。隨縛有情' - This is the third explanation, following the meaning. Defilements are actively present, consequently binding sentient beings. '住流漂合執者。釋上漏等名也。住者。能令眾生久住生死' - 'Dwelling', 'Flow', 'Drifting', 'Joining', 'Grasping' are used to explain the names of 'Leakages' etc. mentioned earlier. 'Dwelling' enables sentient beings to dwell in the cycle of birth and death for a long time. '流者。能令有情三界流轉' - 'Flow' enables sentient beings to transmigrate in the three realms of desire, form, and formlessness. '於六根門。泄過無窮故。名為漏' - At the six sense doors of eyes, ears, nose, tongue, body, and mind, faults are leaked out endlessly, therefore it is called 'Leakage' (āsrava). '漂者。極漂善品。故名瀑流' - 'Drifting' extremely drifts away good qualities, therefore it is called 'Torrent' (ogha). '合者。和合有情。受種種苦。故名為軛' - 'Joining' joins sentient beings together, causing them to endure various sufferings, therefore it is called 'Yoke' (yoga). '執者為有漏依。執取生死。故名為取。是隨眠等義者結上也' - 'Grasping' becomes the reliance of the contaminated, grasping at the cycle of birth and death, therefore it is called 'Grasping' (upādāna). These are all related to the meaning of latent tendencies (anuśaya), summarized earlier.
Abhidharmakośabhāṣya-ṭīkā Volume 20 Taisho Tripitaka Volume 41 No. 1823 Abhidharmakośabhāṣya-ṭīkā
Abhidharmakośabhāṣya-ṭīkā Volume 21
From this second part, the six gates of bond (bandhana) etc. are explained. It is divided into two parts: first, the formal explanation of bond etc., and second, the separate explanations of each gate. In the part of formally explaining bond etc., it is further divided into two parts: first, explaining the five gates of bond etc., and second, explaining the six defilements (mala). In the part of explaining the five gates of bond etc., it is divided into two parts: first, indicating the outline, and second, explaining separately. First is indicating the outline, the treatise says: 'Like this, latent tendencies (anuśaya) and entanglements (paryavasthāna) have already been distinguished, and the World Honored One (Bhagavān) spoke of them as leakages (āsrava), torrents (ogha), etc. Are there only these? Or are there others?' The verse says: 'Due to the differences of bond etc., five more are spoken of' The explanation says: Apart from leakages etc., due to the differences of bond etc., there are five more: 1. Bond (bandhana), 2. Tie (bandhana), 3. Latent Tendency (anuśaya), 4. Defilement (kleśa), 5. Entanglement (paryavasthāna).
From this we enter the second part, explaining separately, which is divided into five parts: first, explaining bond, second, explaining tie, third, explaining latent tendency, fourth, explaining defilement, and fifth, explaining entanglement. In the part of explaining bond, it is divided into three parts: first, explaining the nine bonds, second, explaining the five lower fetters, and third, explaining the five higher fetters. First is explaining the nine bonds, what are the nine bonds? The verse says: 'The nine bonds are material attachment etc., establishing the two bonds of wrong view and attachment to views, because the two are only unwholesome, and arise independently, among the entanglements, only jealousy and stinginess are established as'
二結 或二數行故 為賤貧因故 遍顯隨惑故 惱亂二部故
釋曰。結九者。一愛結。二恚結。三慢結。四無明結。五見結。謂三見也。六取結。謂二取也。七疑結。八嫉結。九慳結。于中恚。嫉。慳。唯欲界系。余遍三界也 問何緣三見名。為見結。二取名為取結。答頌言物取等。謂三見二取。一則物等。二則取等。言物等者。物者體也。三見有十八物。二取亦十八物。故名物等。見十八者。謂苦下有身邊二見。四諦下。各有邪見。合成六見。三界各六。故成十八。取十八者。苦下有二取。集滅各有一取。謂唯見取。道下亦二取。故成六取。三界各六。故名十八。言取等者。三見等。是所取也。二取等。是能取也。故名取等。謂由戒取。執身見等。為能凈故。或起見取。執身見等。以為勝故。故身見等。名為所取。戒見二取。名能取也。由二唯不善及自在起故者。謂嫉慳二。唯不善性。又嫉。慳。唯自在起。不隨從他。唯自力起故。名自在起。由二義勝故。于纏中別立為結。此釋非理。論主破云。若纏唯八。此釋可然。許有十纏。此釋非理。以忿覆二種。亦具兩義故。故應立為結。由此應言嫉慳過失尤重。一數現行故。謂由嫉慳數現行也。二為賤貧因故。嫉為賤因。慳為貧因也。三遍顯隨惑故。謂遍
【現代漢語翻譯】 現代漢語譯本 二結 或者因為兩種情況同時發生，所以導致卑賤貧窮 普遍顯現並隨順煩惱，所以導致惱亂二部
解釋：九結是指：一、愛結（對事物的貪戀和執著）。二、恚結（憤怒和憎恨）。三、慢結（傲慢和自大）。四、無明結（對事物真相的迷惑和無知）。五、見結（錯誤的見解），指三種邪見。六、取結（執取），指兩種執取。七、疑結（懷疑和猶豫）。八、嫉結（嫉妒和憎恨）。九、慳結（吝嗇和貪婪）。其中，恚結、嫉結、慳結只存在於欲界（kāmadhātu），其餘的普遍存在於三界（trayo dhātava） 問：為什麼三種邪見被稱為見結？兩種執取被稱為取結？ 答：頌文說，因為『物取等』。『物』指體性，三種邪見和兩種執取都具有相同的體性。『取』指能取和所取，三見是所取，二取是能取。『物等』是指，『物』指的是體性。三種邪見有十八種體性，兩種執取也有十八種體性，所以稱為『物等』。見十八種是指，在苦諦（duḥkha satya）下有身見（satkāya-dṛṣṭi）和邊見（antagrahadṛṣṭi）兩種邪見，在四諦（catvāri āryasatyāni）下，每諦都有邪見（mithyā-dṛṣṭi），合起來共有六種邪見。三界各有六種，所以共有十八種。取十八種是指，在苦諦下有兩種執取，在集諦（samudaya satya）和滅諦（nirodha satya）下各有一種執取，即唯見取（dṛṣṭi-parāmarśa），在道諦（mārga satya）下也有兩種執取，所以共有六種執取。三界各有六種，所以稱為十八種。 『取等』是指，三種邪見等是所取，兩種執取等是能取，所以稱為『取等』。因為通過戒禁取（śīla-vrata-parāmarśa），執著身見等，認為能夠清凈；或者產生見取（dṛṣṭi-parāmarśa），執著身見等，認為殊勝。所以身見等被稱為所取，戒取和見取被稱為能取。 因為嫉妒和慳吝兩種煩惱，唯有不善以及從自在而生起。嫉妒和慳吝，唯有不善的性質。而且嫉妒和慳吝，唯有從自在而生起，不隨從他人，唯有依靠自己的力量生起，所以稱為自在生起。因為這兩種煩惱的意義殊勝，所以在纏（anubandha）中特別立為結。這種解釋不合理。論主反駁說，如果纏只有八種，這種解釋還可以成立。如果承認有十纏，這種解釋就不合理。因為忿和覆兩種煩惱，也具備這兩種意義。所以也應該立為結。因此應該說嫉妒和慳吝的過失尤其嚴重。一是因為常常現行。二是因為是卑賤和貧窮的原因。嫉妒是卑賤的原因，慳吝是貧窮的原因。三是因為普遍顯現並隨順煩惱。
【English Translation】 English version The Second Knot Or because two conditions occur simultaneously, leading to baseness and poverty. Universally manifesting and following afflictions, leading to disturbing the two assemblies.
Explanation: The nine knots are: 1. Love knot (attachment and clinging to things). 2. Anger knot (anger and hatred). 3. Pride knot (arrogance and conceit). 4. Ignorance knot (delusion and ignorance of the truth of things). 5. View knot (wrong views), referring to three wrong views. 6. Grasping knot (grasping), referring to two kinds of grasping. 7. Doubt knot (doubt and hesitation). 8. Jealousy knot (jealousy and hatred). 9. Miserliness knot (stinginess and greed). Among them, the anger knot, jealousy knot, and miserliness knot only exist in the Desire Realm (kāmadhātu), while the rest universally exist in the Three Realms (trayo dhātava). Question: Why are the three wrong views called view knots? Why are the two kinds of grasping called grasping knots? Answer: The verse says, because of 'object-grasping equality'. 'Object' refers to nature, and the three wrong views and two kinds of grasping have the same nature. 'Grasping' refers to the grasper and the grasped, the three views are the grasped, and the two graspings are the grasper. 'Object equality' means that 'object' refers to nature. The three wrong views have eighteen natures, and the two kinds of grasping also have eighteen natures, so they are called 'object equality'. The eighteen views refer to the fact that under the Truth of Suffering (duḥkha satya) there are two wrong views: the view of self (satkāya-dṛṣṭi) and the extreme view (antagrahadṛṣṭi). Under each of the Four Noble Truths (catvāri āryasatyāni), there is a wrong view (mithyā-dṛṣṭi), making a total of six wrong views. Each of the Three Realms has six, so there are eighteen in total. The eighteen graspings refer to the fact that under the Truth of Suffering there are two kinds of grasping, and under the Truth of Accumulation (samudaya satya) and the Truth of Cessation (nirodha satya) there is one kind of grasping each, namely the view-grasping (dṛṣṭi-parāmarśa). Under the Truth of the Path (mārga satya) there are also two kinds of grasping, so there are six kinds of grasping in total. Each of the Three Realms has six, so they are called eighteen. 'Grasping equality' means that the three wrong views, etc., are the grasped, and the two kinds of grasping, etc., are the grasper, so they are called 'grasping equality'. Because through moral discipline grasping (śīla-vrata-parāmarśa), one clings to the view of self, etc., thinking it can purify; or one generates view-grasping (dṛṣṭi-parāmarśa), clinging to the view of self, etc., thinking it is superior. Therefore, the view of self, etc., are called the grasped, and moral discipline grasping and view-grasping are called the grasper. Because the two afflictions of jealousy and miserliness only arise from unwholesomeness and from independence. Jealousy and miserliness only have the nature of unwholesomeness. Moreover, jealousy and miserliness only arise from independence, not following others, but only arising from one's own power, so they are called arising from independence. Because the meaning of these two afflictions is superior, they are specially established as knots among the bonds (anubandha). This explanation is unreasonable. The author refutes, saying that if there are only eight bonds, this explanation could be valid. If it is admitted that there are ten bonds, this explanation is unreasonable. Because the two afflictions of anger and concealment also possess these two meanings. Therefore, they should also be established as knots. Therefore, it should be said that the faults of jealousy and miserliness are especially serious. One is because they often manifest. Two is because they are the cause of baseness and poverty. Jealousy is the cause of baseness, and miserliness is the cause of poverty. Three is because they universally manifest and follow afflictions.
顯歡戚隨煩惱也。謂嫉與憂相應。遍顯戚隨惑也。慳喜相應。遍顯歡隨惑也。四惱亂出家在家二部故。謂出家于教法。為嫉慳惱亂。在家于財物。為嫉慳惱亂。五或惱亂天阿素洛故。謂天帝釋。有甘露味。阿素洛。有女色。天慳味嫉色。阿素洛慳色嫉味。便興斗諍。六或惱亂人天二勝趣故。七或惱亂他及自部故。部者眾也。謂慳惱自眾。嫉惱他朋。由上七義。故於十纏。唯二立結。頌言惱亂二部故者。應知攝后四種二部也。
從此第二。明五下分結。論云。佛于余處。依差別門。即以結聲。說有五種。頌曰。
又五順下分 由二不超欲 由三複還下 攝門根故三 或不欲發趣 迷道及疑道 能障趣解脫 故唯說斷三
釋曰。又五順下分者。一身見。二戒禁取。三疑。四欲貪。五瞋。問何緣此五。名順下分。答下謂欲界。此五順益下分界故。名順下分。由二不超欲由三複還下者。正釋順下也。由貪瞋二。不超欲界。設有能超上生有頂。由身見等三。還生欲界。故說貪瞋如守獄卒。身見等三。如防邏人故。說此五名順下分。有說言下分者。謂下有情。即異生也。及取地獄。謂欲界也。前三能障超下有情。后二能令不超欲界故。五皆得順下分名。問如諸預流。斷六煩惱。云何經說斷三結耶。
【現代漢語翻譯】 現代漢語譯本 顯現歡喜和憂戚的隨煩惱。指的是嫉妒與憂愁相應，普遍顯現憂戚隨順迷惑的狀態。慳吝與歡喜相應，普遍顯現歡喜隨順迷惑的狀態。四者惱亂出家和在家兩種群體，指出家人因教法而被嫉妒和慳吝惱亂，在家人因財物而被嫉妒和慳吝惱亂。五者或者惱亂天人和阿修羅，指天帝釋有甘露美味，阿修羅有美女。天人慳吝美味而嫉妒女色，阿修羅慳吝女色而嫉妒美味，因此引發爭鬥。六者或者惱亂人天兩種殊勝的境界。七者或者惱亂他人和自己的群體，群體指的是大眾。指慳吝惱亂自己的群體，嫉妒惱亂他人的朋友。由於以上七種原因，所以在十纏中，只有嫉妒和慳吝被立為結。頌文說『惱亂二部故』，應當知道包含了後面的四種二部。
從此第二部分，闡明五下分結。論中說，佛在其他地方，依據差別的角度，用『結』這個詞，說了五種結。頌文說：
『又五順下分，由二不超欲，由三複還下，攝門根故三，或不欲發趣，迷道及疑道，能障趣解脫，故唯說斷三。』
解釋說：『又五順下分』，指的是身見（認為五蘊和合的身體為真實的我），戒禁取（錯誤地認為持守某些戒律和禁忌可以解脫），疑（對佛法僧三寶產生懷疑），欲貪（對欲界的貪愛），瞋（嗔恨）。問：為什麼這五種被稱為順下分？答：下指的是欲界，這五種順益於下分界，所以稱為順下分。『由貪瞋二，不超欲界，由三複還下』，這是對順下分的解釋。由於貪和瞋這兩種結，不能超越欲界。即使有能夠超越而上生到有頂天的人，也會因為身見等三種結，而再次回到欲界。所以說貪和瞋如同看守監獄的獄卒，身見等三種結如同巡邏的士兵。因此說這五種結名為順下分。有人說，下分指的是下等有情，也就是異生（凡夫）。以及所取的地獄，也就是欲界。前三種結能夠阻礙超越下等有情，后兩種結能夠使人不超越欲界，所以五種結都可以得到順下分這個名稱。問：如果諸如預流果的聖者，已經斷除了六種煩惱，為什麼經典中只說斷除了三種結呢？
【English Translation】 English version 'Manifesting afflictions that accompany joy and sorrow. This refers to jealousy being associated with sorrow, universally manifesting the state of sorrow following delusion. Miserliness is associated with joy, universally manifesting the state of joy following delusion. These four afflict both the monastic and lay communities, indicating that monastics are afflicted by jealousy and miserliness regarding the Dharma, while laypersons are afflicted by jealousy and miserliness regarding material possessions. Fifth, they may afflict Devas (gods) and Asuras (demigods), referring to the fact that the Deva king, Indra (釋提桓因), possesses the taste of nectar, while the Asuras possess beautiful women. The Devas are miserly with the taste and jealous of the beauty, while the Asuras are miserly with the beauty and jealous of the taste, thus inciting conflict. Sixth, they may afflict both humans and Devas, the two superior realms of existence. Seventh, they may afflict others and one's own community, where community refers to the assembly. This indicates that miserliness afflicts one's own community, while jealousy afflicts the friends of others. Due to the above seven reasons, only jealousy and miserliness are established as fetters among the ten entanglements (十纏). The verse stating 'afflicting both communities' should be understood as encompassing the latter four types of both communities.'
From this second part, the five lower fetters (五下分結) are elucidated. The treatise states that the Buddha, in other places, based on the perspective of differentiation, used the term 'fetter' to describe five types of fetters. The verse states:
'Also, the five that flow downwards, due to two, one does not transcend desire, due to three, one returns downwards again, because three gather the root and the gate, or one does not desire to proceed, being deluded about the path and doubting the path, they can obstruct the path to liberation, therefore, only the severance of three is spoken of.'
The explanation states: 'Also, the five that flow downwards' refers to: 1. Self-view (身見, satkayadrishti: the view that the aggregates of existence constitute a self), 2. Attachment to rites and rituals (戒禁取, silavrataparamarsa: the belief that liberation can be achieved through adherence to certain rites and rituals), 3. Doubt (疑, vicikitsa: doubt about the Buddha, Dharma, and Sangha), 4. Desire for sensual pleasures (欲貪, kamaraga: craving for the pleasures of the desire realm), and 5. Aversion (瞋, vyapada: hatred). Question: Why are these five called 'flowing downwards'? Answer: 'Downwards' refers to the desire realm (欲界, kamadhatu), and these five benefit the lower realm, hence they are called 'flowing downwards'. 'Due to greed and hatred, one does not transcend desire; due to three, one returns downwards again' is the explanation of 'flowing downwards'. Because the two fetters of greed and hatred cannot transcend the desire realm. Even if someone is able to transcend and be born in the highest heaven (有頂天, abhavagra), they will return to the desire realm due to the three fetters of self-view, etc. Therefore, greed and hatred are said to be like prison guards, while self-view, etc., are like patrolling soldiers. Hence, these five are called 'flowing downwards'. Some say that 'lower' refers to lower beings, i.e., ordinary beings (異生, prthagjana). And the lower realm that is taken is the desire realm. The first three fetters can obstruct the transcendence of lower beings, while the latter two fetters can prevent one from transcending the desire realm, so all five fetters can be called 'flowing downwards'. Question: If noble ones such as Stream-enterers (預流, srotapanna) have already severed six afflictions, why do the scriptures only speak of severing three fetters?
答此有二師。第一釋者。頌云攝門根故三。言攝門者。謂身見在一門。即苦門也。戒禁取在二門。謂苦道門也。疑通四門。謂四諦門也。說斷三種。攝彼三門故。說斷三已說斷六。言攝根者。謂邊見依身見轉。見取依戒禁取轉。邪見依疑轉。故說斷三種。攝彼三根。故說斷三。已說斷六。或不欲發趣。已下第二釋也。或言。謂顯有餘師釋。凡趣異方。有三重障。一不欲發趣。二迷正道依邪道故。三疑正道。趣解脫者。亦有三障。一不欲發趣。謂由身見。執我我所。怖畏解脫。不欲發趣。二者迷正道。謂由戒取。執非道故。迷於正道。三者疑于道。謂由疑故。于道猶豫。佛顯預流永斷如斯。趣解脫障。故說斷三。
從此第三。明五上分結。論云。佛于余經。如順下分。說順上分。亦有五種。頌曰。
順上分亦五 色無色二貪 掉舉慢無明 令不超上故
釋曰。順上分五。一色界貪。二無色界貪。三色無色掉舉。四色無色慢。五色無色無明。由此五種。能令有情不超上界。名順上分結。以貪過重。兩界別論。
從此第二。明三縛。論云。已說結縛云何。頌曰。
縛三由三受
釋曰。縛有三種。一者貪縛。二者瞋縛。三者癡縛。何緣說此三。為縛。謂依三受。故立三縛。謂於樂受。
【現代漢語翻譯】 現代漢語譯本：回答說，這裡有兩種解釋。第一種解釋是根據偈頌所說，『攝門根故三』。說到『攝門』，是指身見（Sakkāya-ditthi，認為五蘊和合的身體為我）只在一個門，即苦門。戒禁取（Sīlabbata-parāmāsa，執著于不正確的戒律和苦行）在兩個門，即苦門和道門。疑（Vicikicchā，對佛法僧三寶的懷疑）通於四個門，即四諦門。佛陀說斷除這三種結，是因為它們涵蓋了那三個門。說完斷除三種結，接著說斷除六種結。說到『攝根』，是指邊見（Antagāhika-ditthi，認為事物要麼恒常不變，要麼完全斷滅）依賴於身見而轉，見取（Ditthi-parāmāsa，執著于自己的錯誤見解）依賴於戒禁取而轉，邪見（Micchā-ditthi，錯誤的見解）依賴於疑而轉。因此說斷除這三種結，是因為它們涵蓋了那三個根本。說完斷除三種結，接著說斷除六種結。或者，『不欲發趣』以下是第二種解釋。『或者』，是爲了表明還有其他老師的解釋。凡是前往異地，有三重障礙：一是不想出發，二是迷失正道而依賴邪道，三是懷疑正道。想要解脫的人，也有三重障礙：一是不想出發，這是因為身見，執著于『我』和『我所』，害怕解脫，不想出發。二是迷失正道，這是因為戒禁取，執著于非道，迷失於正道。三是懷疑正道，這是因為疑，對正道猶豫不決。佛陀顯示預流果（Sotāpanna）能永遠斷除這些趨向解脫的障礙，所以說斷除三種結。 從此第三，闡明五上分結。論中說：『佛陀在其他經典中，如同順下分結一樣，也說了順上分結，也有五種。』偈頌說： 『順上分亦五，色無色二貪，掉舉慢無明，令不超上故。』 解釋說：順上分結有五種：一是色界貪（Rūpa-rāga），二是無色界貪（Arūpa-rāga），三是色界和無色界的掉舉（Uddhacca），四是色界和無色界的慢（Māna），五是色界和無色界的無明（Avijjā）。由於這五種結，能使有情不能超越上界，所以稱為順上分結。因為貪的過患嚴重，所以在色界和無色界分別論述。 從此第二，闡明三縛。論中說：『已經說了結，什麼是縛呢？』偈頌說： 『縛三由三受。』 解釋說：縛有三種：一是貪縛（Rāga-bandhana），二是瞋縛（Dosa-bandhana），三是癡縛（Moha-bandhana）。為什麼說這三種是縛呢？因為是依據三種感受而立這三種縛的。即對於樂受（Sukha vedanā）。
【English Translation】 English version: The answer is that there are two explanations here. The first explanation is based on the verse that says, 'Because of encompassing the doors and roots, three.' Speaking of 'encompassing the doors,' it refers to Sakkāya-ditthi (self-view, the view that the five aggregates are 'I' or 'mine') being in one door, which is the door of suffering. Sīlabbata-parāmāsa (clinging to rites and rituals) is in two doors, namely the doors of suffering and the path. Vicikicchā (doubt, doubt about the Buddha, Dharma, and Sangha) pervades the four doors, which are the doors of the Four Noble Truths. The Buddha said to abandon these three fetters because they encompass those three doors. After speaking of abandoning three fetters, he then speaks of abandoning six fetters. Speaking of 'encompassing the roots,' it refers to Antagāhika-ditthi (extreme views, the view that things are either permanent or completely annihilated) relying on Sakkāya-ditthi to arise, Ditthi-parāmāsa (clinging to views, clinging to one's own wrong views) relying on Sīlabbata-parāmāsa to arise, and Micchā-ditthi (wrong view) relying on Vicikicchā to arise. Therefore, it is said to abandon these three fetters because they encompass those three roots. After speaking of abandoning three fetters, he then speaks of abandoning six fetters. Alternatively, 'not wanting to proceed' below is the second explanation. 'Alternatively' is to indicate that there are other teachers' explanations. Whenever one goes to a different place, there are three obstacles: one is not wanting to depart, two is being lost on the right path and relying on the wrong path, and three is doubting the right path. For those who want to attain liberation, there are also three obstacles: one is not wanting to depart, which is because of Sakkāya-ditthi, clinging to 'I' and 'mine,' fearing liberation, and not wanting to depart. Two is being lost on the right path, which is because of Sīlabbata-parāmāsa, clinging to what is not the path, and being lost on the right path. Three is doubting the right path, which is because of Vicikicchā, hesitating about the right path. The Buddha shows that a Sotāpanna (stream-enterer) can permanently abandon these obstacles to liberation, so he said to abandon three fetters. From this third point, the five higher fetters are clarified. The treatise says: 'The Buddha, in other sutras, like the lower fetters, also spoke of the higher fetters, which are also five types.' The verse says: 'The higher fetters are also five, Rūpa-rāga and Arūpa-rāga, Uddhacca, Māna, and Avijjā, causing one not to transcend upwards.' The explanation says: The higher fetters are five: one is Rūpa-rāga (attachment to the form realm), two is Arūpa-rāga (attachment to the formless realm), three is Uddhacca (restlessness) in the form and formless realms, four is Māna (conceit) in the form and formless realms, and five is Avijjā (ignorance) in the form and formless realms. Because of these five fetters, sentient beings cannot transcend the higher realms, so they are called higher fetters. Because the fault of attachment is severe, it is discussed separately in the form and formless realms. From this second point, the three bonds are clarified. The treatise says: 'Having spoken of fetters, what are bonds?' The verse says: 'The three bonds are due to the three feelings.' The explanation says: There are three bonds: one is Rāga-bandhana (the bond of attachment), two is Dosa-bandhana (the bond of aversion), and three is Moha-bandhana (the bond of delusion). Why are these three said to be bonds? Because these three bonds are established based on the three feelings. Namely, with regard to Sukha vedanā (pleasant feeling).
貪縛隨增。謂于苦受。瞋縛隨增。謂于舍受。癡縛隨增。所緣相應。俱隨增故。雖于舍受。亦有貪瞋。非如癡故。
從此第三。明隨眠。論云。已分別縛。隨眠雲何。頌曰。
隨眠前已說
釋曰。隨眠有六。乃至九十八品。初已說也。
從此第四。明隨煩惱。頌曰。
隨煩惱此余 染心所行蘊
釋曰。隨煩惱此餘者。此隨眠外。余。纏垢等。名隨煩惱。隨根本煩惱起故。名隨煩惱也。此隨煩惱。是染心所。行蘊所攝。
從此第五。明纏。頌曰。
纏八無慚愧 嫉慳並悔眠 及掉舉昏沉 或十加忿覆 無慚慳掉舉 皆從貪所生 無愧眠昏沉 從無明所起 嫉忿從瞋起 悔從疑覆諍
釋曰。前一頌標纏。次一頌半明根本等流。纏八者。品類足論說。或十者。毗婆沙師說。纏有十。一無慚。二無愧。三嫉。四慳。五悔。六眠。七掉舉。八昏沉。九忿。十覆。無慚。無愧。根品已釋。嫉謂於他諸興盛事。令心不喜。慳謂財法巧施相違。悔即惡作。根品已釋。眠謂令心昧略為性。悔眠二種。雖通善惡。今十纏中。唯取染污。掉舉昏沉。亦根品已釋。令心憤發。說名為忿。隱藏自罪。說名為覆。無慚。慳。掉舉。是貪家等流果也。無愧。眠昏沉。是無明等
【現代漢語翻譯】 現代漢語譯本 貪愛之束縛隨著苦受而增長。嗔恨之束縛隨著舍受而增長。愚癡之束縛隨著所緣境相應而增長，因為它們一起增長。雖然對於舍受，也有貪愛和嗔恨，但不如愚癡那樣強烈。
從此第三部分，闡明隨眠（Anusaya，潛在的煩惱）。論中說：『已經分別了束縛，隨眠是什麼呢？』頌文說：
『隨眠前已說』
解釋：隨眠有六種，乃至九十八品。在前面已經說過了。
從此第四部分，闡明隨煩惱（Upaklesha，次要的煩惱）。頌文說：
『隨煩惱此余，染心所行蘊。』
解釋：隨煩惱是隨眠之外的其餘部分，如纏（Paryavasthana，束縛）、垢（Mala，污垢）等，稱為隨煩惱。因為它們隨著根本煩惱而生起，所以稱為隨煩惱。這些隨煩惱是染污的心所，屬於行蘊（Samskara-skandha，行蘊）所包含。
從此第五部分，闡明纏（Paryavasthana，束縛）。頌文說：
『纏八無慚愧，嫉慳並悔眠，及掉舉昏沉，或十加忿覆，無慚慳掉舉，皆從貪所生，無愧眠昏沉，從無明所起，嫉忿從瞋起，悔從疑覆諍。』
解釋：第一頌標明纏，第二頌和半頌闡明根本和等流（Nisyanda-phala，流出的果）。纏有八種，這是《品類足論》所說。或者說有十種，這是毗婆沙師所說。纏有十種：一、無慚（Ahrikya，不知羞恥）；二、無愧（Anapatrapya，不覺羞恥）；三、嫉（Irsya，嫉妒）；四、慳（Matsarya，吝嗇）；五、悔（Kaukritya，後悔）；六、眠（Styana，睡眠）；七、掉舉（Auddhatya，躁動）；八、昏沉（Middha，昏沉）；九、忿（Krodha，憤怒）；十、覆（Mraksha，隱藏）。無慚和無愧，在根品中已經解釋過了。嫉妒是指對於他人興盛之事，內心不喜。慳吝是指與財物、佛法、巧妙佈施相違背。後悔，就是惡作，在根品中已經解釋過了。睡眠是指使心昏昧遲鈍的性質。後悔和睡眠兩種，雖然通於善和惡，但現在這十纏中，只取染污的。掉舉和昏沉，也在根品中已經解釋過了。使內心憤恨激發，稱為忿怒。隱藏自己的罪過，稱為覆藏。無慚、慳吝、掉舉，是貪愛的等流果。無愧、睡眠、昏沉，是無明的等流果。
【English Translation】 English version Attachment's bondage increases along with painful feelings. Aversion's bondage increases along with neutral feelings. Ignorance's bondage increases along with corresponding objects, because they increase together. Although there is also attachment and aversion towards neutral feelings, they are not as strong as ignorance.
From this third part, it clarifies Anusaya (latent defilements). The treatise says: 'Having distinguished the bondages, what are the Anusayas?' The verse says:
'Anusayas have been explained before.'
Explanation: There are six types of Anusayas, up to ninety-eight categories. They have been explained earlier.
From this fourth part, it clarifies Upaklesha (secondary defilements). The verse says:
'Upakleshas are the remainder, defiled mental factors, aggregates of formations.'
Explanation: Upakleshas are the remainder outside of the Anusayas, such as Paryavasthana (entanglements), Mala (stains), etc., and are called Upakleshas. Because they arise along with the fundamental defilements, they are called Upakleshas. These Upakleshas are defiled mental factors and are included in the Samskara-skandha (aggregate of formations).
From this fifth part, it clarifies Paryavasthana (entanglements). The verse says:
'Eight entanglements: shamelessness, lack of shame, jealousy, stinginess, regret, sleepiness, restlessness, and drowsiness, or ten with the addition of anger and concealment. Shamelessness, stinginess, and restlessness all arise from greed. Lack of shame, sleepiness, and drowsiness arise from ignorance. Jealousy and anger arise from aversion. Regret arises from doubt, concealment, and strife.'
Explanation: The first verse indicates the entanglements, and the second verse and a half clarify the root and outflow (Nisyanda-phala). There are eight entanglements, as stated in the 'Treatise on Categories'. Or there are ten, as stated by the Vaibhashikas. There are ten entanglements: 1. Ahrikya (shamelessness); 2. Anapatrapya (lack of shame); 3. Irsya (jealousy); 4. Matsarya (stinginess); 5. Kaukritya (regret); 6. Styana (sleepiness); 7. Auddhatya (restlessness); 8. Middha (drowsiness); 9. Krodha (anger); 10. Mraksha (concealment). Shamelessness and lack of shame have been explained in the chapter on roots. Jealousy refers to the mind not being pleased by the prosperity of others. Stinginess refers to being contrary to wealth, Dharma, and skillful giving. Regret is evil-doing, which has been explained in the chapter on roots. Sleepiness refers to the nature of making the mind dull and obscured. Although both regret and sleepiness are common to good and evil, in these ten entanglements, only the defiled ones are taken. Restlessness and drowsiness have also been explained in the chapter on roots. Causing the mind to be indignant and aroused is called anger. Hiding one's own faults is called concealment. Shamelessness, stinginess, and restlessness are the outflow fruits of greed. Lack of shame, sleepiness, and drowsiness are the outflow fruits of ignorance.
流。嫉。忿。是瞋家等流。悔是疑等流。覆有說貪等流。有說癡等流。有說貪癡等流。有說智人覆。是貪等流。無智人覆。是癡等流。頌云覆諍者。三說不同。故名為諍。
從此大文第二。明煩惱六垢。頌曰。
煩惱垢六惱 害恨諂誑憍 誑憍從貪生 害恨從瞋起 惱從見取起 諂從諸見生
釋曰。前兩句明六垢。次四句明本惑等流。一惱。二害。三恨。四諂。五誑。六憍。此從煩惱生。穢污相粗。名煩惱垢。惱謂堅執諸有罪事。由此不取如理諫誨。害謂逼迫。行打罵等。恨謂結怨。諂謂心曲。誑謂惑他。憍根品已釋。誑憍貪等流。害恨瞋等流。惱見取等流。諂五見等流。頌言諸見者。即五見也。
從此大文第二。諸門分別。就中分五。一三斷分別。二三性分別。三三界分別。四六識相應。五五受相應。且第一三斷者。論云。此垢及纏。為何所斷。頌曰。
纏無慚愧眠 掉惛見修斷 余及煩惱垢 自在故唯修
釋曰。纏中無慚。無愧。睡眠。惛沈。掉舉。此五與見惑相應。是見所斷。與修惑相應。是修所斷。余謂嫉慳忿覆悔。及煩惱六垢。此之十一。自在起故。唯修所斷。不隨他惑。自力而起。唯與無明。共相應故。名為自在。
從此第二。明三性。論云。
【現代漢語翻譯】 現代漢語譯本：流、嫉、忿（憤怒），是瞋（嗔怒）這一類煩惱的等流（相似的延續）。悔（後悔）是疑（懷疑）的等流。覆（隱藏）有人說是貪（貪婪）的等流，有人說是癡（愚癡）的等流，也有人說是貪癡二者的等流。有人說，有智慧的人的覆（隱藏），是貪的等流；沒有智慧的人的覆，是癡的等流。頌文說『覆諍者』，三種說法不同，所以稱為諍（爭論）。
從此進入大文的第二部分，闡明煩惱的六垢。頌文說：
『煩惱垢六惱，害恨諂誑憍，誑憍從貪生，害恨從瞋起，惱從見取起，諂從諸見生。』
解釋：前兩句闡明六垢。后四句闡明根本煩惱的等流。一、惱（惱怒），二、害（傷害），三、恨（怨恨），四、諂（諂媚），五、誑（欺騙），六、憍（驕傲）。這些是從煩惱產生的，穢污之相粗重，所以稱為煩惱垢。惱，是指堅決執著于各種有罪的事情，因此不接受如理的勸誡和教誨。害，是指逼迫，施行打罵等行為。恨，是指結下怨仇。諂，是指心懷邪曲。誑，是指迷惑他人。憍（驕傲）在根品中已經解釋過。誑（欺騙）和憍（驕傲）是貪（貪婪）的等流。害（傷害）和恨（怨恨）是瞋（嗔怒）的等流。惱（惱怒）是見取（錯誤的見解）的等流。諂（諂媚）是五見（五種錯誤的見解）的等流。頌文所說的『諸見』，就是指五見。
從此進入大文的第二部分，從各種門類進行分別。其中分為五類：一、三斷分別；二、三性分別；三、三界分別；四、六識相應；五、五受相應。首先是第一類，三斷分別。論中說：這些垢和纏，應該用什麼斷除？頌文說：
『纏無慚愧眠，掉惛見修斷，余及煩惱垢，自在故唯修。』
解釋：纏中的無慚（不知羞恥）、無愧（沒有慚愧心）、睡眠（睡眠）、惛沈（昏沉）、掉舉（掉舉），這五種與見惑相應，是見所斷（通過見道斷除）。與修惑相應，是修所斷（通過修道斷除）。其餘的，指嫉（嫉妒）、慳（吝嗇）、忿（憤怒）、覆（隱藏）、悔（後悔），以及煩惱的六垢。這十一種，因為是自在生起的，所以唯有通過修道才能斷除。不隨順其他的煩惱，而是依靠自身的力量生起，僅僅與無明（無知）共同相應，所以稱為自在。
從此進入第二部分，闡明三性。論中說：
【English Translation】 English version: Flow, jealousy, anger are outflows similar to anger. Regret is an outflow similar to doubt. Concealment, some say, is an outflow similar to greed; some say it is an outflow similar to ignorance; some say it is an outflow similar to both greed and ignorance. Some say that the concealment of a wise person is an outflow similar to greed, while the concealment of an unwise person is an outflow similar to ignorance. The verse says 'concealing disputants,' and the three explanations differ, hence it is called disputation.
From here begins the second major section, explaining the six defilements of afflictions. The verse says:
'The six defilements of afflictions are vexation, malice, resentment, flattery, deceit, and arrogance. Deceit and arrogance arise from greed; malice and resentment arise from anger; vexation arises from clinging to views; flattery arises from all views.'
Explanation: The first two lines explain the six defilements. The next four lines explain the outflows of fundamental afflictions. 1. Vexation, 2. Malice, 3. Resentment, 4. Flattery, 5. Deceit, 6. Arrogance. These arise from afflictions and have a coarse, defiling nature, hence they are called the defilements of afflictions. Vexation refers to firmly clinging to various sinful matters, thereby not accepting reasoned admonishment and instruction. Malice refers to oppression, such as hitting and scolding. Resentment refers to harboring grudges. Flattery refers to a crooked mind. Deceit refers to deceiving others. Arrogance has already been explained in the chapter on roots. Deceit and arrogance are outflows similar to greed. Malice and resentment are outflows similar to anger. Vexation is an outflow similar to clinging to views. Flattery is an outflow similar to the five views. The 'all views' mentioned in the verse refer to the five views.
From here begins the second major section, differentiating through various categories. It is divided into five categories: 1. Differentiation by the three severances; 2. Differentiation by the three natures; 3. Differentiation by the three realms; 4. Correspondence with the six consciousnesses; 5. Correspondence with the five feelings. First is the first category, differentiation by the three severances. The treatise says: What should be used to sever these defilements and bonds? The verse says:
'The bonds of shamelessness, lack of remorse, sleep, torpor, and agitation are severed by the path of seeing and the path of cultivation. The rest, as well as the defilements of afflictions, are only severed by the path of cultivation because they arise independently.'
Explanation: Among the bonds, shamelessness, lack of remorse, sleep, torpor, and agitation, these five correspond to the afflictions of views and are severed by the path of seeing. Corresponding to the afflictions of cultivation, they are severed by the path of cultivation. The rest refers to jealousy, stinginess, anger, concealment, regret, and the six defilements of afflictions. These eleven arise independently, hence they are only severed by the path of cultivation. They do not follow other afflictions but arise through their own power, corresponding only with ignorance, hence they are called independent.
From here begins the second part, explaining the three natures. The treatise says:
此隨煩惱。誰通何性。頌曰。
欲三二餘惡 上界皆無記
釋曰。欲三二者。欲界眠。昏。掉。三。通不善無記二性。與身邊見相應。是無記性。余惡者。所餘隨惑。皆不善性。上界皆無記者。上二界中。一切隨惑。皆唯無記性。
從此第三。三界分別。論云。此隨煩惱。誰何界系。頌曰。
諂誑欲初定 三三界余欲
釋曰。諂。誑。唯在欲界初禪。臣眾相依故三三界者。三謂昏。掉。憍。三。皆通三界。余欲者。餘者。除前五外。所餘隨惑。唯欲界系。
從此第四。明六識相應。此下總明本惑及隨惑。於六識中。何識何地起。頌曰。
見所斷慢眠 自在隨煩惱 皆唯意地起 余通依六識
釋曰。見所斷惑。及修所斷慢眠。並自在隨煩惱。即前嫉等五纏。及六垢是也。此見斷等。唯意地起。依五識身。無容起故。余通依六識者。余謂修斷貪。瞋。無明。及與修惑相應。無慚。愧。昏。掉。並大煩惱中。不信。懈怠。放逸。此等名余也。此余惑等。一一皆通六識地起。
從此第五。明五受相應。就中分二。一明本惑相應。二明隨惑相應。且第一明本惑相應者。頌曰。
欲界諸煩惱 貪喜樂相應 瞋憂苦癡遍 邪見憂及喜 疑憂餘五喜 一切
【現代漢語翻譯】 現代漢語譯本 此隨煩惱，通於何種性質？頌文說： 『欲界的三種（隨煩惱）和兩種（隨煩惱）是惡的，上界的一切都是無記的。』 解釋：『欲三二者』，指欲界的睡眠（Middha）、昏沉（Styana）、掉舉（Auddhatya）這三種隨煩惱，通於不善和無記兩種性質。與身見（Satkayadristi）、邊見（Antagrahadristi）相應的（隨煩惱），是無記性質。『余惡者』，指其餘的隨惑，都是不善性質。『上界皆無記者』，指上二界（色界和無色界）中，一切隨惑都只是無記性質。 從此第三部分，分別三界（欲界、色界、無色界）。論中說：這些隨煩惱，屬於哪個界系？頌文說： 『諂（Maya）和誑（Sathya）只在欲界初禪，三種（隨煩惱）通於三界，其餘的（隨煩惱）只在欲界。』 解釋：諂和誑，只存在於欲界和初禪，因為臣民互相依賴的緣故。『三三界者』，指昏沉、掉舉、憍（Mada）這三種，都通於三界。『余欲者』，指除了前面五種之外，其餘的隨惑，只屬於欲界。 從此第四部分，闡明與六識相應的（情況）。下面總括地說明根本惑和隨惑，在六識中，哪個識在哪個地（界）生起。頌文說： 『見所斷的慢（Mana）和睡眠，以及自在的隨煩惱，都只在意地生起，其餘的通於六識。』 解釋：見所斷的惑，以及修所斷的慢和睡眠，還有自在的隨煩惱，也就是前面的嫉（Irshya）等五種纏（Paryavasthana），以及六垢（Upaklesha）。這些見所斷等，只在意地生起，因為五識身沒有生起的可能。『余通依六識者』，其餘的，指修所斷的貪（Raga）、嗔（Dvesha）、無明（Avidya），以及與修惑相應的無慚（Ahrikya）、無愧（Anapatrapya）、昏沉、掉舉，還有大煩惱中的不信（Asraddha）、懈怠（Styana）、放逸（Pramada）。這些被稱為『余』。這些其餘的惑等，每一個都通於六識地生起。 從此第五部分，闡明與五受相應的（情況）。其中分為兩部分：一是闡明與根本惑相應的（情況），二是闡明與隨惑相應的（情況）。首先，第一部分闡明與根本惑相應的（情況）。頌文說： 『欲界的一切煩惱，貪與喜受、樂受相應，嗔與憂受、苦受相應，癡遍與一切受相應，邪見與憂受及喜受相應，疑與憂受相應，其餘的（煩惱）與五喜受相應，一切（煩惱）。』
【English Translation】 English version This secondary affliction, what nature does it pervade? The verse says: 'Desire realm's three and two remaining evils, the upper realms are all neutral.' Explanation: 'Desire realm's three and two' refers to the desire realm's sleep (Middha), torpor (Styana), and restlessness (Auddhatya), these three pervade the nature of both unwholesome and neutral. Those associated with the view of self (Satkayadristi) and extreme views (Antagrahadristi) are of neutral nature. 'Remaining evils' refers to the remaining secondary afflictions, all of which are of unwholesome nature. 'The upper realms are all neutral' refers to all secondary afflictions in the upper two realms (form realm and formless realm), which are only of neutral nature. From this third section, the three realms (desire realm, form realm, formless realm) are distinguished. The treatise says: To which realm do these secondary afflictions belong? The verse says: 'Deceit (Maya) and dishonesty (Sathya) are only in the desire realm's first dhyana, three (afflictions) pervade the three realms, the remaining (afflictions) are only in the desire realm.' Explanation: Deceit and dishonesty only exist in the desire realm and the first dhyana, because subjects rely on each other. 'Three pervade the three realms' refers to torpor, restlessness, and pride (Mada), these three pervade all three realms. 'Remaining desires' refers to the remaining secondary afflictions, except for the previous five, which only belong to the desire realm. From this fourth section, the correspondence with the six consciousnesses is clarified. The following generally explains the fundamental afflictions and secondary afflictions, in which of the six consciousnesses, and in which ground (realm) do they arise. The verse says: 'The conceit (Mana) and sleep severed by view, and the independent secondary afflictions, all arise only in the mind ground, the remaining pervade the six consciousnesses.' Explanation: The afflictions severed by view, and the conceit and sleep severed by cultivation, as well as the independent secondary afflictions, which are the previous five entanglements (Paryavasthana) such as jealousy (Irshya), and the six defilements (Upaklesha). These severed by view, etc., only arise in the mind ground, because there is no possibility of arising in the five sense consciousnesses. 'The remaining pervade the six consciousnesses' refers to the remaining greed (Raga), hatred (Dvesha), ignorance (Avidya) severed by cultivation, as well as shamelessness (Ahrikya), lack of embarrassment (Anapatrapya), torpor, restlessness, and the lack of faith (Asraddha), laziness (Styana), and recklessness (Pramada) among the great afflictions that correspond with the afflictions severed by cultivation. These are called 'remaining'. Each of these remaining afflictions, etc., pervades the ground of the six consciousnesses. From this fifth section, the correspondence with the five feelings is clarified. It is divided into two parts: one is to clarify the correspondence with the fundamental afflictions, and the other is to clarify the correspondence with the secondary afflictions. First, the first part clarifies the correspondence with the fundamental afflictions. The verse says: 'All afflictions of the desire realm, greed corresponds to joy and pleasure, hatred corresponds to sorrow and pain, delusion pervades all feelings, wrong view corresponds to sorrow and joy, doubt corresponds to sorrow, the remaining (afflictions) correspond to the five joys, all (afflictions).'
舍相應 上地皆隨應 遍自識諸受
釋曰。欲界諸煩惱中。貪與喜受樂受相應。以歡行轉遍六識故。瞋與憂苦相應。以戚行轉遍六識故。言癡遍者。謂癡遍與前四受相應。以歡戚行轉遍六識故。邪見憂及喜者。謂邪見以歡戚行轉唯意地故。與憂喜相應。先造罪業。後起邪見。喜受相應。不懼報故。先造善業。後起邪見。憂受相應。福唐捐故。疑憂餘五喜者。疑與憂受相應。以戚行轉唯意地故。餘五喜者。謂余身見等四。及慢為五。此之餘五。與喜相應。以歡行轉唯意地故。一切舍相應者。約通相應說。此上一切。皆舍相應。以諸隨眠相續斷時。必住舍受。上地皆隨應遍自識諸受者。此明上界所有煩惱隨其所應。遍與自地諸識俱起。諸受相應。如初禪中。具有四識。若眼等三識。所起煩惱。與樂舍相應。若意地起惑。即與喜舍相應 二禪已去。乃至有頂。唯有意識。若二禪起惑。即與喜舍相應。若第三禪起惑。即樂舍相應。第四已去。乃至有頂。所起煩惱。唯舍相應。
從此第二。明隨惑五受相應。論云。已辨煩惱諸受相應。今次復應辨隨煩惱。頌曰。
諸隨煩惱中 嫉悔忿及惱 害恨憂俱起 慳喜受相應 諂誑及眠覆 通憂喜俱起 憍喜樂皆舍 餘四遍相應
釋曰。隨煩惱
【現代漢語翻譯】 現代漢語譯本 舍相應 上地皆隨應 遍自識諸受
釋曰：欲界（kāmadhātu，指眾生因慾望而輪迴的世界）諸煩惱中，貪與喜受（sukha vedanā，快樂的感受）樂受（somanassa vedanā，愉悅的感受）相應，以歡行轉遍六識（ṣaḍ vijñāna kāyāḥ，眼識、耳識、鼻識、舌識、身識、意識）故。瞋與憂受（domanassa vedanā，不快的感受）苦受（duḥkha vedanā，痛苦的感受）相應，以戚行轉遍六識故。言癡遍者，謂癡遍與前四受相應，以歡戚行轉遍六識故。邪見憂及喜者，謂邪見以歡戚行轉唯意地故，與憂喜相應。先造罪業，後起邪見，喜受相應，不懼報故。先造善業，後起邪見，憂受相應，福唐捐故。疑憂餘五喜者，疑與憂受相應，以戚行轉唯意地故。餘五喜者，謂余身見（satkāya-dṛṣṭi，認為五蘊和合的身體是真實存在的錯誤見解）等四，及慢為五。此之餘五，與喜相應，以歡行轉唯意地故。一切舍相應者，約通相應說。此上一切，皆舍受（upekṣā vedanā，不苦不樂的感受）相應，以諸隨眠（anuśaya，煩惱的潛在形式）相續斷時，必住舍受。上地皆隨應遍自識諸受者，此明上界所有煩惱隨其所應，遍與自地諸識俱起，諸受相應。如初禪（prathama dhyāna，色界的第一禪定）中，具有四識，若眼等三識，所起煩惱，與樂舍相應。若意地起惑，即與喜舍相應。二禪（dvitīya dhyāna，色界的第二禪定）已去，乃至有頂（abhavāgra，三界最高的境界），唯有意識。若二禪起惑，即與喜舍相應。若第三禪（tṛtīya dhyāna，色界的第三禪定）起惑，即樂舍相應。第四已去，乃至有頂，所起煩惱，唯舍相應。
從此第二，明隨惑五受相應。論云：已辨煩惱諸受相應，今次復應辨隨煩惱。 頌曰：
諸隨煩惱中 嫉悔忿及惱 害恨憂俱起 慳喜受相應 諂誑及眠覆 通憂喜俱起 憍喜樂皆舍 餘四遍相應
釋曰：隨煩惱
【English Translation】 English version Connected with Neutral Feeling The higher realms all accord, universally recognizing their own feelings.
Explanation: Among the afflictions of the desire realm (kāmadhātu, the world where beings are reborn due to desires), greed is associated with pleasant feeling (sukha vedanā, the feeling of happiness) and joyful feeling (somanassa vedanā, the feeling of joy), because it operates with delight and pervades the six consciousnesses (ṣaḍ vijñāna kāyāḥ, eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness). Anger is associated with unpleasant feeling (domanassa vedanā, the feeling of displeasure) and painful feeling (duḥkha vedanā, the feeling of suffering), because it operates with sorrow and pervades the six consciousnesses. 'Pervasive ignorance' means that ignorance is associated with the preceding four feelings, because it operates with both delight and sorrow and pervades the six consciousnesses. 'Wrong views, unpleasantness, and joy' means that wrong views operate with both delight and sorrow only in the mind-basis, and are thus associated with unpleasantness and joy. If one first commits sinful deeds and then develops wrong views, it is associated with joyful feeling, because one does not fear the consequences. If one first performs virtuous deeds and then develops wrong views, it is associated with unpleasant feeling, because the merit is wasted. 'Doubt with unpleasantness, the remaining five with joy' means that doubt is associated with unpleasant feeling, because it operates with sorrow only in the mind-basis. The remaining five with joy refers to the remaining four, such as the view of self (satkāya-dṛṣṭi, the incorrect view that the aggregates constituting the body are truly existent), and pride, making five. These remaining five are associated with joy, because they operate with delight only in the mind-basis. 'All associated with neutral feeling' is spoken of in terms of general association. All of the above are associated with neutral feeling (upekṣā vedanā, the feeling of neither pleasure nor pain), because when the latent tendencies (anuśaya, the dormant forms of afflictions) are continuously severed, one necessarily abides in neutral feeling. 'The higher realms all accord, universally recognizing their own feelings' means that all afflictions in the higher realms, as appropriate, arise together with the consciousnesses of their own realm and are associated with the corresponding feelings. For example, in the first dhyāna (prathama dhyāna, the first meditative absorption in the form realm), there are four consciousnesses. If the afflictions arise from the three consciousnesses of eye, etc., they are associated with pleasant feeling and neutral feeling. If delusion arises in the mind-basis, it is associated with joyful feeling and neutral feeling. From the second dhyāna (dvitīya dhyāna, the second meditative absorption in the form realm) onwards, up to the peak of existence (abhavāgra, the highest realm of existence), there is only mind-consciousness. If delusion arises in the second dhyāna, it is associated with joyful feeling and neutral feeling. If delusion arises in the third dhyāna (tṛtīya dhyāna, the third meditative absorption in the form realm), it is associated with pleasant feeling and neutral feeling. From the fourth dhyāna onwards, up to the peak of existence, the afflictions that arise are only associated with neutral feeling.
From this second section, it is clarified how the secondary afflictions are associated with the five feelings. The treatise says: 'Having distinguished the association of afflictions with the various feelings, now we should further distinguish the secondary afflictions.' The verse says:
Among the secondary afflictions, jealousy, regret, anger, and vexation, Harm, resentment, and unpleasantness arise together; stinginess is associated with joyful feeling. Deceit, fraud, concealment, and sleep are generally associated with both unpleasantness and joy. Conceit, joy, pleasure, and all are associated with neutral feeling; the remaining four are universally associated.
Explanation: Secondary afflictions
中。嫉。悔。忿。惱。害。恨。此六唯與憂受相應。以戚行轉唯意地故。慳喜受相應。謂以歡行轉。唯意地故 諂。誑。眠。覆。此四通與憂喜相應。以歡戚行轉。唯意地故 憍與喜樂相應。二禪已下。喜受相應。第三禪僑。樂受相應。以歡行轉。唯意地故 頌言皆舍者。此上隨惑。約通相應說。一切皆與舍受相應。相續斷時。必住舍故。餘四遍相應者。余謂無慚。無愧。昏沉。掉舉。此四通與五受相應。以歡戚行轉。遍六識故。
從此第三。明五蓋。論云。今次應辨蓋相云何。頌曰。
蓋五唯在欲 食治用同故 雖二立一蓋 障蘊故唯五
釋曰。上兩句明蓋。下兩句廢立。蓋五唯在欲者。佛說蓋。有五。一欲貪。二瞋恚。三昏眠。四掉悔。五疑。然此五蓋唯在欲界。以契經說如是五種。純是圓滿。不善聚故。上界無不善。故知唯在欲。問何緣昏眠二法。及掉悔二法。合為一蓋。答頌言食治用同故。雖二立一蓋。食謂所食。治謂能治。即非是食也 言食同者。且昏眠蓋。同有五食。一𧄼瞢。二不樂。三顰呻。四食不平等性。即過度飽也。五心昧劣性。即因疲勞生也。言治同者。此二非食。謂光明想。言用同者。此二俱能。令心沈昧 掉悔二蓋。言食同者。謂四種法。一親里尋。二國土尋。三不
【現代漢語翻譯】 現代漢語譯本：嫉妒（Irshya）。慳吝（Matsarya）。後悔（Kukritya）。忿怒（Krodha）。惱恨（Upanaha）。損害（Vihiṃsa）。怨恨（Pradāsa）。這六種煩惱只與憂受相應，因為它們以令人不快的行為運轉，只存在於意識層面。慳吝與喜受相應，因為它是以令人愉悅的行為運轉，只存在於意識層面。諂媚（Śatha）。欺誑（Māya）。睡眠（Styana）。覆藏（Mraksha）。這四種煩惱既與憂受也與喜受相應，因為它們以令人愉悅或不愉快的行為運轉，只存在於意識層面。驕慢（Mada）與喜受和樂受相應。在二禪以下，驕慢與喜受相應；在第三禪，驕慢與樂受相應，因為它是以令人愉悅的行為運轉，只存在於意識層面。頌中說『皆舍者』，指的是以上這些隨煩惱，從普遍相應的角度來說，一切都與舍受相應，因為在相續斷滅時，必定安住于舍受。其餘四種是普遍相應的，其餘指的是無慚（Ahrikya）。無愧（Anapatrapya）。昏沉（Styana）。掉舉（Auddhatya）。這四種煩惱普遍與五受相應，因為它們以令人愉悅或不愉快的行為運轉，遍及六識。
從第三點開始，闡明五蓋。論中說：『現在應該辨明蓋的相狀如何。』頌中說：
『蓋五唯在欲，食治用同故，雖二立一蓋，障蘊故唯五。』
解釋說：上面兩句闡明蓋，下面兩句說明廢立。『蓋五唯在欲者』，佛說蓋有五種：一、欲貪（Kāmacchanda）；二、瞋恚（Vyāpāda）；三、昏沉睡眠（Styamiddha）；四、掉舉後悔（Auddhatyakaukṛtya）；五、疑（Vicikitsa）。然而這五蓋只存在於欲界，因為經中說這五種蓋純粹是圓滿的不善聚合。上界沒有不善，所以知道它們只存在於欲界。問：為什麼昏沉睡眠這兩種法，以及掉舉後悔這兩種法，合為一蓋？答：頌中說『食治用同故，雖二立一蓋』，食指的是所食，治指的是能治，也就是非食。『言食同者』，且說昏沉睡眠蓋，同樣有五種食：一、噯氣瞢瞢（Arati）；二、不樂（Aprīti）；三、皺眉呻吟（Styanamiddha）；四、食物不平等性，也就是過度飽食；五、心識昧劣性，也就是因疲勞而產生。『言治同者』，這兩種蓋的對治方法相同，都是光明想。『言用同者』，這兩種蓋都能使心識沉沒昏昧。掉舉後悔這兩種蓋，『言食同者』，指的是四種法：一、親里尋（Jñāti-vitarka）；二、國土尋（Janapada-vitarka）；三、不……
【English Translation】 English version: Irshya (Jealousy). Matsarya (Avarice). Kukritya (Remorse). Krodha (Anger). Upanaha (Resentment). Vihiṃsa (Harm). Pradāsa (Malice). These six are only associated with the feeling of sorrow, because they operate with unpleasant actions and exist only in the realm of consciousness. Matsarya (Avarice) is associated with the feeling of joy, because it operates with pleasant actions and exists only in the realm of consciousness. Śatha (Deceit). Māya (Fraud). Styana (Torpor). Mraksha (Concealment). These four are associated with both sorrow and joy, because they operate with pleasant or unpleasant actions and exist only in the realm of consciousness. Mada (Pride) is associated with joy and pleasure. Below the second Dhyana, pride is associated with joy; in the third Dhyana, pride is associated with pleasure, because it operates with pleasant actions and exists only in the realm of consciousness. The verse says 'all are neutral', referring to the aforementioned secondary afflictions, which, from the perspective of universal association, are all associated with the feeling of equanimity, because when the continuum ceases, one must abide in equanimity. The remaining four are universally associated, referring to Ahrikya (Shamelessness). Anapatrapya (Lack of embarrassment). Styana (Torpor). Auddhatya (Excitement). These four are universally associated with the five feelings, because they operate with pleasant or unpleasant actions and pervade the six consciousnesses.
From the third point, clarify the five hindrances. The treatise says: 'Now we should discern the characteristics of the hindrances. The verse says:'
'The five hindrances are only in the desire realm, because their food, cure, and function are the same. Although there are two, they are established as one hindrance, because they obstruct the aggregates, hence there are only five.'
Explanation: The above two lines clarify the hindrances, and the below two lines explain the establishment and abolition. 'The five hindrances are only in the desire realm', the Buddha said there are five hindrances: 1. Kāmacchanda (Sensual desire); 2. Vyāpāda (Ill-will); 3. Styamiddha (Sloth and torpor); 4. Auddhatyakaukṛtya (Restlessness and remorse); 5. Vicikitsa (Doubt). However, these five hindrances only exist in the desire realm, because the sutras say that these five are purely complete aggregates of unwholesomeness. There is no unwholesomeness in the upper realms, so we know they only exist in the desire realm. Question: Why are the two dharmas of sloth and torpor, and the two dharmas of restlessness and remorse, combined into one hindrance? Answer: The verse says 'because their food, cure, and function are the same, although there are two, they are established as one hindrance', food refers to what is eaten, cure refers to what can cure, which is non-food. 'Speaking of the same food', let's say the hindrance of sloth and torpor, also has five kinds of food: 1. Arati (Discontent); 2. Aprīti (Displeasure); 3. Styanamiddha (Frowning and groaning); 4. Unequal nature of food, which is overeating; 5. Inferior nature of consciousness, which is caused by fatigue. 'Speaking of the same cure', the cure for these two hindrances is the same, which is the thought of light. 'Speaking of the same function', these two hindrances can both cause the consciousness to sink and become dull. The two hindrances of restlessness and remorse, 'speaking of the same food', refers to four kinds of dharmas: 1. Jñāti-vitarka (Thinking about relatives); 2. Janapada-vitarka (Thinking about the country); 3. Not...
死尋。四隨念昔尋。隨所經事。憶念尋求也。言治同者。此二非食。謂奢摩他。言用同者。此二能令心不寂靜。問諸煩惱等。皆有蓋義。何緣世尊唯說此五。答頌言障蘊故唯五。謂貪恚蓋。能障戒蘊。昏眠能障慧蘊。掉悔能障定蘊。定慧無故。於四諦疑。疑故能障解脫蘊。及解脫知見蘊。皆不得起。故唯此五。建立為蓋。依經部釋。昏眠障定。掉悔障慧。定障理應先慧障故。
從此大文第二。明惑滅。就中分六。一明斷惑四因。二明四種對治。三明斷煩惱處。四明四遠性。五明斷惑得滅。六明九種遍知．此下第一。明斷惑四因。論云。今應思擇。他界遍行。及見滅道斷。有漏緣諸惑。于彼斷位。不知彼所緣。知彼所緣時。而彼不斷。如是諸惑。斷由何因 解云。問也。他界遍行者。九上緣惑也。此遍行所緣者。上界苦集是也。及見滅道斷有漏緣諸惑者。謂滅道下。貪瞋慢是也。謂貪。瞋。慢。緣邪見疑無明。起名有漏緣。此貪等所緣者。即邪見疑無明也。于彼斷位者。若他界遍行斷位者。謂苦集智忍生時也。若滅道有漏緣。斷位者。謂滅道智。忍生時也。不知彼所緣者。若斷他界遍行時。不知上界苦集也。若斷滅道有漏緣時。不知彼邪見疑無明也。以滅道智忍。但知滅道諦故。知彼所緣時而彼不斷者。知他界遍
【現代漢語翻譯】 現代漢語譯本 『死尋』（Śīla）（尋求死亡）。『四隨念昔尋』（catasro 'nusmṛtayaḥ pūrvaṃ Śīla）（四種隨念之前的尋求）。『隨所經事。憶念尋求也』（anusmṛtiḥ pūrvam Śīla）。（隨著所經歷的事情，憶念和尋求）。『言治同者。此二非食。謂奢摩他』（śamatha）（如果說治療方法相同，那麼這二者都不是食物，指的是奢摩他（止））。『言用同者。此二能令心不寂靜』（如果說作用相同，那麼這二者都能使心不平靜）。 問：諸煩惱等，皆有蓋義。何緣世尊唯說此五？（為什麼世尊只說了這五蓋（pañca nīvaraṇāni）？）答頌言：障蘊故唯五。（因為它們障礙了蘊（skandha），所以只有五蓋。）謂貪恚蓋，能障戒蘊（śīlaskandha）。昏眠能障慧蘊（prajñāskandha）。掉悔能障定蘊（samādhi-skandha）。定慧無故，於四諦疑（catvāri āryasatyāni）。疑故能障解脫蘊（vimukti-skandha），及解脫知見蘊（vimukti-jñānadarśana-skandha），皆不得起。故唯此五，建立為蓋。依經部釋，昏眠障定，掉悔障慧，定障理應先慧障故。（根據經部的解釋，昏沉睡眠障礙禪定，掉舉後悔障礙智慧，禪定障礙的道理應該先於智慧障礙的道理。） 從此大文第二，明惑滅。就中分六：一明斷惑四因。二明四種對治。三明斷煩惱處。四明四遠性。五明斷惑得滅。六明九種遍知。此下第一，明斷惑四因。論云：今應思擇，他界遍行，及見滅道斷，有漏緣諸惑，于彼斷位，不知彼所緣，知彼所緣時，而彼不斷。如是諸惑，斷由何因？解云：問也。他界遍行者，九上緣惑也。此遍行所緣者，上界苦集是也。及見滅道斷有漏緣諸惑者，謂滅道下，貪瞋慢是也。謂貪，瞋，慢，緣邪見疑無明，起名有漏緣。此貪等所緣者，即邪見疑無明也。于彼斷位者，若他界遍行斷位者，謂苦集智忍生時也。若滅道有漏緣，斷位者，謂滅道智。忍生時也。不知彼所緣者，若斷他界遍行時，不知上界苦集也。若斷滅道有漏緣時，不知彼邪見疑無明也。以滅道智忍，但知滅道諦故。知彼所緣時而彼不斷者，知他界遍
【English Translation】 English version 'Śīla' (Śīla) (seeking death). 'Four Smrtis Pūrvam Śīla' (catasro 'nusmṛtayaḥ pūrvaṃ Śīla) (four kinds of mindfulness before Śīla). 'Anusmṛtiḥ pūrvam Śīla' (anusmṛtiḥ pūrvam Śīla). (Following the experienced events, recollect and seek). 'If the treatments are the same, then these two are not food, referring to Śamatha' (śamatha). 'If the functions are the same, then these two can make the mind restless.' Question: All afflictions have the meaning of 'coverings' (nīvaraṇa). Why did the World Honored One only speak of these five? (Why did the Blessed One only speak of these five hindrances (pañca nīvaraṇāni)?) Answer: The verse says: 'Because they obstruct the aggregates (skandha), therefore only five.' Namely, the hindrance of greed and hatred obstructs the aggregate of morality (śīlaskandha). Drowsiness and sleep obstruct the aggregate of wisdom (prajñāskandha). Restlessness and remorse obstruct the aggregate of concentration (samādhi-skandha). Because there is no concentration and wisdom, there is doubt about the Four Noble Truths (catvāri āryasatyāni). Because of doubt, it obstructs the aggregate of liberation (vimukti-skandha) and the aggregate of the knowledge and vision of liberation (vimukti-jñānadarśana-skandha), and they cannot arise. Therefore, only these five are established as hindrances. According to the explanation of the Sautrāntika school, drowsiness and sleep obstruct concentration, restlessness and remorse obstruct wisdom, and the principle of concentration obstructing should precede the principle of wisdom obstructing.) From this second major section, it clarifies the extinction of delusion. It is divided into six parts: First, it clarifies the four causes of cutting off delusion. Second, it clarifies the four kinds of antidotes. Third, it clarifies the place of cutting off afflictions. Fourth, it clarifies the four kinds of remoteness. Fifth, it clarifies the attainment of extinction by cutting off delusion. Sixth, it clarifies the nine kinds of pervasive knowledge. Below is the first, clarifying the four causes of cutting off delusion. The treatise says: Now we should consider the pervasive travels of other realms, and the afflictions severed by seeing the extinction of the path, and those with outflows. At the time of their severance, one does not know their objects, and when one knows their objects, they are not severed. By what cause are such afflictions severed? Explanation: This is a question. 'Pervasive travels of other realms' refers to the afflictions that arise from the nine higher realms. The objects of these pervasive travels are the suffering and accumulation of the higher realms. 'And the afflictions severed by seeing the extinction of the path, and those with outflows' refers to greed, hatred, and pride below the extinction of the path. Namely, greed, hatred, and pride arise from wrong views, doubt, and ignorance, and are called 'with outflows.' The objects of these greed, etc., are wrong views, doubt, and ignorance. 'At the time of their severance' refers to the time when the endurance of the wisdom of suffering and accumulation arises for the pervasive travels of other realms. For the severance of afflictions with outflows from the extinction of the path, it refers to the time when the endurance of the wisdom of the extinction of the path arises. 'One does not know their objects' refers to not knowing the suffering and accumulation of the higher realms when severing the pervasive travels of other realms. When severing the afflictions with outflows from the extinction of the path, one does not know their wrong views, doubt, and ignorance. Because the endurance of the wisdom of the extinction of the path only knows the truth of the extinction of the path. 'When one knows their objects, they are not severed' refers to knowing the pervasive travels of other realms.
行所緣者。謂上界苦集類智也。而彼他界。遍行不斷者。謂已斷故。故不斷也 知滅道下。有漏緣惑。所緣時者。謂苦集智忍也。以苦集智忍知苦集故。彼滅道下。邪見。疑。無明。體是苦集故。苦集智忍生。能知彼也。而彼貪瞋邪見等。不斷者。謂未起滅道智忍故也。又論云。非要遍知所緣故斷(答前問也)。若爾斷惑。總由幾因(卻徴也)。由四種因(總答)。何等為四(問也)。頌曰。
遍知所緣故 斷彼能緣故 斷彼所緣故 對治起故斷
釋曰。前三句。明斷見惑因。第四句。明斷修惑因。且斷見惑。總由三因。遍知所緣故者。第一因也。此名遍知所緣故斷。謂苦集斷自界緣惑。以自界緣。緣自欲界苦集諦故。苦集忍生。既知苦集。故知自界緣惑斷。由遍知所緣故斷。言所緣者。即苦集也。及見滅道斷。無漏緣惑。以邪見。疑。無明。緣滅道無漏。滅道忍生。知滅道諦故。彼邪見。疑。無明。即斷。名遍知所緣故斷。言所緣者。即滅道諦也 斷彼能緣故者。第二因也。此名斷彼能緣故斷。謂見苦集。斷他界緣。以自界緣惑緣他界緣惑。他界緣惑。是所緣境。自界緣惑。是能緣心也。若斷自界緣惑時。彼他界緣惑即隨斷。名斷彼能緣故斷。言能緣者。即自界緣是也 斷彼所緣故者。第三因也。
【現代漢語翻譯】 現代漢語譯本： 『行所緣』（Xing Suoyuan）：指的是上界的苦集類智（Ku Ji Lei Zhi）。而對於『彼他界』（Bi Ta Jie），『遍行不斷』（Bian Xing Bu Duan）的原因是，因為已經斷除了，所以不會再斷除。『知滅道下』（Zhi Mie Dao Xia），有漏緣惑（You Lou Yuan Huo）的所緣時機，指的是苦集智忍（Ku Ji Zhi Ren）。因為苦集智忍能夠認知苦集（Ku Ji）。在滅道（Mie Dao）之下，邪見（Xie Jian）、疑（Yi）、無明（Wu Ming）的本體是苦集，因此苦集智忍產生時，能夠認知它們。而貪（Tan）、嗔（Chen）、邪見（Xie Jian）等不斷的原因是，因為尚未生起滅道智忍（Mie Dao Zhi Ren）。 此外，論中說：『並非一定要遍知所緣才能斷除』（這回答了前面的問題）。如果這樣，斷除迷惑總共有幾種原因呢？（反問）。有四種原因（總的回答）。是哪四種呢？（提問）。頌文說： 『遍知所緣故，斷彼能緣故，斷彼所緣故，對治起故斷。』 解釋：前三句說明斷除見惑（Jian Huo）的原因，第四句說明斷除修惑（Xiu Huo）的原因。首先，斷除見惑總共有三種原因。『遍知所緣故』是第一種原因。這稱為『遍知所緣故斷』。指的是苦集斷除自界緣惑（Zi Jie Yuan Huo），因為自界緣惑緣于自身欲界（Yu Jie）的苦集諦（Ku Ji Di），苦集忍（Ku Ji Ren）產生時，既然認知了苦集，因此知道自界緣惑斷除，這是由於遍知所緣而斷除。所緣指的是苦集。以及見滅道（Jian Mie Dao）斷除無漏緣惑（Wu Lou Yuan Huo），因為邪見、疑、無明緣于滅道無漏，滅道忍（Mie Dao Ren）產生時，認知了滅道諦（Mie Dao Di），那麼邪見、疑、無明就斷除了，這稱為遍知所緣故斷。所緣指的是滅道諦。『斷彼能緣故』是第二種原因。這稱為『斷彼能緣故斷』。指的是見苦集（Jian Ku Ji）斷除他界緣（Ta Jie Yuan）。因為自界緣惑緣於他界緣惑，他界緣惑是所緣境，自界緣惑是能緣心。如果斷除自界緣惑時，那麼他界緣惑就隨之斷除，這稱為斷彼能緣故斷。能緣指的是自界緣。『斷彼所緣故』是第三種原因。
【English Translation】 English version: 'Xing Suoyuan' (Object of Practice): Refers to the Superior Realm's Knowledge of Suffering and Accumulation (Ku Ji Lei Zhi). As for 'Bi Ta Jie' (Other Realms), the reason why 'Bian Xing Bu Duan' (Universally Present and Unceasing) does not continue is because it has already been severed, so it will not be severed again. 'Zhi Mie Dao Xia' (Knowing Below Cessation and Path), the object-condition time for defilements with outflows (You Lou Yuan Huo) refers to the Endurance of the Knowledge of Suffering and Accumulation (Ku Ji Zhi Ren). Because the Endurance of the Knowledge of Suffering and Accumulation can recognize Suffering and Accumulation (Ku Ji). Below Cessation and Path (Mie Dao), the essence of Wrong Views (Xie Jian), Doubt (Yi), and Ignorance (Wu Ming) is Suffering and Accumulation, therefore when the Endurance of the Knowledge of Suffering and Accumulation arises, it can recognize them. The reason why Greed (Tan), Aversion (Chen), Wrong Views (Xie Jian), etc., do not cease is because the Endurance of the Knowledge of Cessation and Path (Mie Dao Zhi Ren) has not yet arisen. Furthermore, the treatise says: 'It is not necessary to universally know the object-condition in order to sever it' (This answers the previous question). If so, how many causes are there in total for severing delusion? (A rhetorical question). There are four causes (a general answer). What are the four? (A question). The verse says: 'Because of universally knowing the object-condition, because of severing its condition-capacity, because of severing its object-condition, because of the arising of the antidote, it is severed.' Explanation: The first three lines explain the cause of severing the delusions of views (Jian Huo), and the fourth line explains the cause of severing the delusions of cultivation (Xiu Huo). First, there are three causes in total for severing the delusions of views. 'Because of universally knowing the object-condition' is the first cause. This is called 'severance because of universally knowing the object-condition.' It refers to Suffering and Accumulation severing the object-condition delusions of one's own realm (Zi Jie Yuan Huo), because the object-condition delusions of one's own realm are conditioned on the Suffering and Accumulation Truths (Ku Ji Di) of one's own Desire Realm (Yu Jie). When the Endurance of Suffering and Accumulation (Ku Ji Ren) arises, since Suffering and Accumulation are recognized, it is known that the object-condition delusions of one's own realm are severed. This is severed because of universally knowing the object-condition. The object-condition refers to Suffering and Accumulation. And seeing Cessation and Path (Jian Mie Dao) severs the object-condition delusions without outflows (Wu Lou Yuan Huo), because Wrong Views, Doubt, and Ignorance are conditioned on the Cessation and Path without outflows. When the Endurance of Cessation and Path (Mie Dao Ren) arises, the Cessation and Path Truths (Mie Dao Di) are recognized, then Wrong Views, Doubt, and Ignorance are severed. This is called severance because of universally knowing the object-condition. The object-condition refers to the Cessation and Path Truths. 'Because of severing its condition-capacity' is the second cause. This is called 'severance because of severing its condition-capacity.' It refers to seeing Suffering and Accumulation (Jian Ku Ji) severing the object-condition of other realms (Ta Jie Yuan). Because the object-condition delusions of one's own realm are conditioned on the object-condition delusions of other realms, the object-condition delusions of other realms are the object-condition realm, and the object-condition delusions of one's own realm are the condition-capacity mind. If the object-condition delusions of one's own realm are severed, then the object-condition delusions of other realms are severed accordingly. This is called severance because of severing its condition-capacity. The condition-capacity refers to the object-condition of one's own realm. 'Because of severing its object-condition' is the third cause.
此名斷彼所緣故斷。謂見滅道。斷有漏緣惑。以滅道下貪等有漏緣惑。緣邪見等無漏緣惑。無漏緣惑。名為所緣。所緣若斷。彼能緣有漏緣惑亦隨斷。故名斷彼所緣故斷。言所緣者。即無漏緣惑是也 對治起故斷者。明斷修惑。由第四因。此名對治起故斷。謂九品修惑。由九品能對治道。斷若上上品惑。下下品道。為對治。乃至下下品惑。上上品道。為對治。此對治門。后當廣釋。
從此第二。明四種對治。論云。所言對治。總有幾種。頌曰。
對治有四種 謂斷持遠厭
釋曰。對治有四。一斷對治。謂無間道。斷煩惱故。二持對治。謂解脫道。此道能持擇滅得故。無間道后。名解脫道也。三遠分對治。謂勝進道。令所斷惑得轉更遠故。解脫道后。名勝進道也。四厭患對治。謂加行道。緣苦集諦。深生厭患故。無間道前。名加行道也。論主正此文云。第一加行。二無間。三解脫。四勝進。
從此第三。明斷惑處。論云。諸惑永斷。為定從何。頌曰。
應知從所緣 可令諸惑斷
釋曰。應知諸惑。得永斷時。不可令其離相應法。以相近故 但可令惑遠離所緣。令彼所緣。不復生故。
從此第四。明四遠性。論云。所言遠分。遠性有幾。頌曰。
遠性有四種 謂相治處
【現代漢語翻譯】 現代漢語譯本： 『此名斷彼所緣故斷』，意思是說通過斷除所緣境來斷除煩惱。這裡指的是通過觀察『滅道』（Nirodha-marga and Marga，苦滅之道）來斷除有漏（Sāsrava，有煩惱的）之緣所生的迷惑。因為在『滅道』之下，貪等煩惱是有漏之緣所生的迷惑，它們緣于邪見等無漏（Anāsrava，無煩惱的）之緣所生的迷惑。無漏之緣所生的迷惑，就叫做『所緣』。如果『所緣』被斷除，那麼能緣於它的有漏之緣所生的迷惑也會隨之斷除，所以叫做『斷彼所緣故斷』。這裡所說的『所緣』，就是指無漏之緣所生的迷惑。 『對治起故斷者』，說明了斷除修惑（Bhavana-heya，修道所斷的煩惱）的方法，這是通過第四種因緣來實現的。這叫做『對治起故斷』。指的是九品修惑，通過九品能對治的道來斷除。比如，要斷除上上品（Adhimatra-adhimatra）的惑，就要用下下品（Manda-manda）的道來作為對治；乃至要斷除下下品的惑，就要用上上品道來作為對治。關於這種對治的方法，後面會詳細解釋。 從這裡開始第二部分，說明四種對治。論中說：『所說的對治，總共有幾種？』頌文說： 『對治有四種，謂斷持遠厭。』 解釋說：對治有四種。第一種是『斷對治』（Prahana-pratipaksa），指的是無間道（Anantarya-marga），因為它能斷除煩惱。第二種是『持對治』（Dharana-pratipaksa），指的是解脫道（Vimukti-marga），因為這個道能夠保持擇滅（Pratisamkhya-nirodha）的獲得。在無間道之後，就叫做解脫道。第三種是『遠分對治』（Viprakarsa-pratipaksa），指的是勝進道（Visesa-marga），它能使所斷的迷惑變得更加遙遠。在解脫道之後，就叫做勝進道。第四種是『厭患對治』（Nirveda-pratipaksa），指的是加行道（Prayoga-marga），因為它能緣于苦集諦（Duhkha-satya and Samudaya-satya），從而產生深刻的厭惡和憂患。在無間道之前，就叫做加行道。論主正確地解釋這段文字說：第一是加行道，第二是無間道，第三是解脫道，第四是勝進道。 從這裡開始第三部分，說明斷惑的處所。論中說：『各種迷惑被永遠斷除，究竟是從哪裡開始的呢？』頌文說： 『應知從所緣，可令諸惑斷。』 解釋說：應該知道，各種迷惑在得到永遠斷除的時候，不能讓它離開相應的法，因為它們之間非常接近。但是，可以讓迷惑遠離它的所緣境，使那個所緣境不再產生。 從這裡開始第四部分，說明四種遠性。論中說：『所說的遠分，遠性有幾種？』頌文說： 『遠性有四種，謂相治處。』
【English Translation】 English version: 'This is named 'severance by severing its object',' meaning that afflictions are severed by severing their objects. This refers to severing the afflictions arising from contaminated (Sāsrava) conditions by seeing 'Nirodha-marga and Marga' (Cessation and the Path). Because under 'Nirodha-marga and Marga', greed and other afflictions are contaminated conditions, they arise from contaminated conditions, which are conditioned by afflictions arising from uncontaminated (Anāsrava) conditions such as wrong views. Afflictions arising from uncontaminated conditions are called 'objects'. If the 'object' is severed, then the afflictions arising from contaminated conditions that condition it will also be severed. Therefore, it is called 'severance by severing its object'. The 'object' mentioned here refers to afflictions arising from uncontaminated conditions. 'Severance by arising of the antidote' explains the method of severing afflictions to be abandoned by cultivation (Bhavana-heya), which is achieved through the fourth cause. This is called 'severance by arising of the antidote'. It refers to the nine grades of afflictions to be abandoned by cultivation, which are severed by the nine grades of antidotal paths. For example, to sever the highest of the highest grade (Adhimatra-adhimatra) of affliction, the lowest of the lowest grade (Manda-manda) of the path is used as an antidote; and to sever the lowest of the lowest grade of affliction, the highest of the highest grade of the path is used as an antidote. This method of antidotes will be explained in detail later. From here begins the second part, explaining the four types of antidotes. The treatise says: 'How many types of antidotes are there in total?' The verse says: 'There are four types of antidotes, namely severance, maintenance, distance, and aversion.' The explanation says: There are four types of antidotes. The first is 'severance antidote' (Prahana-pratipaksa), which refers to the immediate path (Anantarya-marga), because it can sever afflictions. The second is 'maintenance antidote' (Dharana-pratipaksa), which refers to the path of liberation (Vimukti-marga), because this path can maintain the attainment of selective cessation (Pratisamkhya-nirodha). After the immediate path, it is called the path of liberation. The third is 'distance antidote' (Viprakarsa-pratipaksa), which refers to the path of special advancement (Visesa-marga), which makes the afflictions to be severed become more distant. After the path of liberation, it is called the path of special advancement. The fourth is 'aversion antidote' (Nirveda-pratipaksa), which refers to the path of application (Prayoga-marga), because it can contemplate the truths of suffering and its origin (Duhkha-satya and Samudaya-satya), thereby generating deep aversion and distress. Before the immediate path, it is called the path of application. The treatise master correctly explains this passage as: first is the path of application, second is the immediate path, third is the path of liberation, and fourth is the path of special advancement. From here begins the third part, explaining the location of severing afflictions. The treatise says: 'Where exactly do the various afflictions get permanently severed from?' The verse says: 'It should be known that from the object, the various afflictions can be severed.' The explanation says: It should be known that when the various afflictions are permanently severed, it is not possible to separate them from their corresponding dharmas, because they are very close to each other. However, it is possible to make the afflictions move away from their objects, so that those objects no longer arise. From here begins the fourth part, explaining the four types of distance. The treatise says: 'What is meant by distance, how many types of distance are there?' The verse says: 'There are four types of distance, namely mutual antidote and location.'
時 如大種尸羅 異方二世等
釋曰。上兩句標。下兩句釋。遠性有四。一相遠。二治遠。三處遠。四時遠。如大種者。如四大雖俱。以相遠故。亦名為遠。如尸羅者。如持犯戒。此名治遠。雖一身中。有持戒犯戒。以相治故。亦名為遠。異方者。如東西海。此名處遠。雖同一世界。方處隔故。亦名為遠。二世者。如過未世者。此名時遠。雖一法上立此二世。望現在世。時分隔故。亦名為遠。等言。為明舉事未盡。如所造色等亦名相遠。如善惡性等。亦名治遠。如南北海等亦名處遠。故致等言。
從此第五。明斷惑得滅。論云。前言惑斷由治道生。道勝進時。所斷諸惑。為再斷不(第一問)。所得離系。有重得耶(第二問)。頌曰。
諸惑無再斷 離繫有重得 謂治生得果 練根六時中
釋曰。初句答第一問。下三句答第二問。諸惑無再斷者。諸惑頓斷。若更不退。必無後時再。斷惑義。離繫有重得者。離系者。謂擇滅無為也。道勝進時。重起勝得。得前無為。是故無為。更許重得。所言重得。總有六時。謂治生一。得果有四。練根第六時也。治生時者。謂解脫道。得果時者。謂得預流。一來。不還。阿羅漢果。練根時者。謂練鈍根。轉為利也。此六時中。諸惑離系。隨道勝進。重
【現代漢語翻譯】 現代漢語譯本 時 如大種尸羅（四大和戒律） 異方二世等 釋曰。上兩句標。下兩句釋。遠性有四。一相遠。二治遠。三處遠。四時遠。如大種者。如四大雖俱。以相遠故。亦名為遠。如尸羅者。如持犯戒。此名治遠。雖一身中。有持戒犯戒。以相治故。亦名為遠。異方者。如東西海。此名處遠。雖同一世界。方處隔故。亦名為遠。二世者。如過未世者。此名時遠。雖一法上立此二世。望現在世。時分隔故。亦名為遠。等言。為明舉事未盡。如所造色等亦名相遠。如善惡性等。亦名治遠。如南北海等亦名處遠。故致等言。 從此第五。明斷惑得滅。論云。前言惑斷由治道生。道勝進時。所斷諸惑。為再斷不(第一問)。所得離系。有重得耶(第二問)。頌曰。 諸惑無再斷 離繫有重得 謂治生得果 練根六時中 釋曰。初句答第一問。下三句答第二問。諸惑無再斷者。諸惑頓斷。若更不退。必無後時再。斷惑義。離繫有重得者。離系者。謂擇滅無為也。道勝進時。重起勝得。得前無為。是故無為。更許重得。所言重得。總有六時。謂治生一。得果有四。練根第六時也。治生時者。謂解脫道。得果時者。謂得預流（Srotapanna）。一來（Sakrdagamin）。不還（Anagamin）。阿羅漢（Arhat）果。練根時者。謂練鈍根。轉為利也。此六時中。諸惑離系。隨道勝進。重
【English Translation】 English version Time Like Mahabhuta-shila (The great elements and precepts), different directions, two times, etc. Explanation: The above two lines are the heading, and the following two lines are the explanation. There are four kinds of distance: distance in characteristics, distance in treatment, distance in location, and distance in time. 'Like Mahabhuta' means like the four great elements, although they exist together, they are called distant because of the difference in characteristics. 'Like Shila' means like upholding and violating precepts. This is called distance in treatment. Although upholding and violating precepts exist in the same body, they are called distant because they counteract each other. 'Different directions' means like the Eastern and Western Seas. This is called distance in location. Although they are in the same world, they are called distant because they are separated by location. 'Two times' means like the past and future times. This is called distance in time. Although these two times are established on one dharma, they are called distant from the present time because they are separated by time. The word 'etc.' is to clarify that the examples given are not exhaustive. For example, created forms are also called distance in characteristics, like good and evil natures are also called distance in treatment, like the Northern and Southern Seas are also called distance in location. Therefore, the word 'etc.' is used. From this fifth section, it explains the cutting off of delusion and the attainment of cessation. The treatise says: 'The previous statement said that the cutting off of delusion arises from the path of treatment. When the path advances, are the delusions that have been cut off cut off again?' (First question). 'Is there a repeated attainment of the separation obtained?' (Second question). The verse says: Delusions are not cut off again, separation is attained again Meaning treatment arises, fruit is attained, cultivating roots in six times Explanation: The first line answers the first question, and the following three lines answer the second question. 'Delusions are not cut off again' means that delusions are cut off all at once. If there is no regression, there will definitely be no later time to cut off delusions again. 'Separation is attained again' means that separation refers to Nirvana (Nirvana) through discrimination. When the path advances, a superior attainment arises again, attaining the previous Nirvana. Therefore, Nirvana is allowed to be attained again. The so-called repeated attainment has a total of six times: one when treatment arises, four when fruit is attained, and the sixth time when cultivating roots. 'When treatment arises' means the path of liberation. 'When fruit is attained' means attaining the fruit of Srotapanna (Srotapanna), Sakrdagamin (Sakrdagamin), Anagamin (Anagamin), and Arhat (Arhat). 'When cultivating roots' means cultivating dull roots and transforming them into sharp ones. In these six times, the separation from delusions, following the advancement of the path, is repeated.
起勝得。如欲界系。見四諦斷。色無色界。見三諦斷。除道諦也。所有無為。具六時得。色無色界。見道諦斷。所有無為。唯五時得。以治生時。即得果故。不應於此。分為二時。解云。道類智起。名治生時。即得預流果也。故六時中。除治生一 欲界修斷。五品無為。亦五時得。除預流果 欲界修斷。第六品無為。唯四時得。謂於前五。更除一時。得果治生。時無異故。解云。第六解脫道起。名治生時。即得一來果。除治生一時也 欲界修斷。第七八品無為。亦四時得。得果四中。除前二故。欲界修斷。第九品無為。唯三時得。謂於前四中。又除一時。以治生時即得果故。解云。第九解脫道起。名治生時。即得不還果。除治生一時也 色無色界。修斷無為。唯除有頂。第九品無為。所餘無為。亦三時得。得果四中。除前三故。有頂第九。唯二時得。謂前三內。又除一時。以治生時即得果故。解云。第九解脫道起。名治生時。即得阿羅漢果。除治生一時也。此約鈍根及次第證者說。若利根者。則無練根。若超果者。則不定也。
從此第六。明九遍知。就中分六。一列九遍知名。二明六對果。三明建立遍知緣。四明成就遍知。五明集遍知處。六明得舍遍知。此下第一。列遍知名。且遍知有二。一智遍知。二斷遍知
【現代漢語翻譯】 現代漢語譯本： 起勝得（Qǐ shèng dé）。如欲界系（Yù jiè xì）。見四諦（Sì dì）斷。色無（Sè wú ）。見三諦（Sān dì）斷。除道諦（Dào dì）也。所有無為（Wú wéi）。具六時得。色無（Sè wú ）。見道諦（Dào dì）斷。所有無為（Wú wéi）。唯五時得。以治生時（Zhì shēng shí）。即得果故。不應於此。分為二時。解云。道類智起（Dào lèi zhì qǐ）。名治生時（Míng zhì shēng shí）。即得預流果（Yù liú guǒ）也。故六時中。除治生一 欲界修斷（Yù jiè xiū duàn）。五品無為（Wǔ pǐn wú wéi）。亦五時得。除預流果（Yù liú guǒ） 欲界修斷（Yù jiè xiū duàn）。第六品無為（Dì liù pǐn wú wéi）。唯四時得。謂於前五。更除一時。得果治生（Dé guǒ zhì shēng）。時無異故。解云。第六解脫道起（Dì liù jiě tuō dào qǐ）。名治生時（Míng zhì shēng shí）。即得一來果（Dé yī lái guǒ）。除治生一時也 欲界修斷（Yù jiè xiū duàn）。第七八品無為（Dì qī bā pǐn wú wéi）。亦四時得。得果四中。除前二故。欲界修斷（Yù jiè xiū duàn）。第九品無為（Dì jiǔ pǐn wú wéi）。唯三時得。謂於前四中。又除一時。以治生時即得果故。解云。第九解脫道起（Dì jiǔ jiě tuō dào qǐ）。名治生時（Míng zhì shēng shí）。即得不還果（Dé bù huán guǒ）。除治生一時也 色無（Sè wú ）。修斷無為（Xiū duàn wú wéi）。唯除有頂（Yǒu dǐng）。第九品無為（Dì jiǔ pǐn wú wéi）。所餘無為（Suǒ yú wú wéi）。亦三時得。得果四中。除前三故。有頂第九（Yǒu dǐng dì jiǔ）。唯二時得。謂前三內。又除一時。以治生時即得果故。解云。第九解脫道起（Dì jiǔ jiě tuō dào qǐ）。名治生時（Míng zhì shēng shí）。即得阿羅漢果（Dé ā luó hàn guǒ）。除治生一時也。此約鈍根及次第證者說。若利根者。則無練根。若超果者。則不定也。
從此第六。明九遍知。就中分六。一列九遍知名。二明六對果。三明建立遍知緣。四明成就遍知。五明集遍知處。六明得舍遍知。此下第一。列遍知名。且遍知有二。一智遍知。二斷遍知
【English Translation】 English version: 'Qǐ shèng dé'. Such as the Desire Realm (Yù jiè xì). Severed by seeing the Four Noble Truths (Sì dì). Formless Realm (Sè wú ). Severed by seeing the Three Noble Truths (Sān dì), except for the Truth of the Path (Dào dì). All unconditioned (Wú wéi) states are attained in six times. Formless Realm (Sè wú ). Severed by seeing the Truth of the Path (Dào dì). All unconditioned (Wú wéi) states are attained only in five times, because the Fruition is attained at the time of 'cultivating life' (Zhì shēng shí). It should not be divided into two times here. Explanation: When the Wisdom of the Path arises (Dào lèi zhì qǐ), it is called the time of 'cultivating life' (Míng zhì shēng shí), and the Stream-enterer Fruition (Yù liú guǒ) is attained. Therefore, among the six times, exclude one 'cultivating life'. The unconditioned (Wú wéi) states of the five categories severed by cultivation in the Desire Realm (Yù jiè xiū duàn) are also attained in five times, except for the Stream-enterer Fruition (Yù liú guǒ). The unconditioned (Wú wéi) state of the sixth category severed by cultivation in the Desire Realm (Yù jiè xiū duàn) is attained only in four times. That is, among the previous five, one more time is excluded, because there is no difference in the time of attaining the Fruition and 'cultivating life' (Dé guǒ zhì shēng). Explanation: When the sixth path of liberation arises (Dì liù jiě tuō dào qǐ), it is called the time of 'cultivating life' (Míng zhì shēng shí), and the Once-returner Fruition (Dé yī lái guǒ) is attained, excluding one 'cultivating life'. The unconditioned (Wú wéi) states of the seventh and eighth categories severed by cultivation in the Desire Realm (Yù jiè xiū duàn) are also attained in four times, excluding the first two among the four times of attaining the Fruition. The unconditioned (Wú wéi) state of the ninth category severed by cultivation in the Desire Realm (Yù jiè xiū duàn) is attained only in three times. That is, among the previous four, one more time is excluded, because the Fruition is attained at the time of 'cultivating life'. Explanation: When the ninth path of liberation arises (Dì jiǔ jiě tuō dào qǐ), it is called the time of 'cultivating life' (Míng zhì shēng shí), and the Non-returner Fruition (Dé bù huán guǒ) is attained, excluding one 'cultivating life'. Formless Realm (Sè wú **). The unconditioned (Wú wéi) states severed by cultivation (Xiū duàn wú wéi), except for the Ninth Category of the Peak of Existence (Yǒu dǐng), the remaining unconditioned (Wú wéi) states are also attained in three times, excluding the first three among the four times of attaining the Fruition. The Ninth Category of the Peak of Existence (Yǒu dǐng dì jiǔ) is attained only in two times, that is, among the previous three, one more time is excluded, because the Fruition is attained at the time of 'cultivating life'. Explanation: When the ninth path of liberation arises (Dì jiǔ jiě tuō dào qǐ), it is called the time of 'cultivating life' (Míng zhì shēng shí), and the Arhat Fruition (Dé ā luó hàn guǒ) is attained, excluding one 'cultivating life'. This is said about those with dull faculties and those who attain in sequence. If one has sharp faculties, there is no refining of faculties. If one transcends the Fruition, then it is uncertain.
From this sixth section onwards, the nine kinds of thorough knowledge are explained. This section is divided into six parts: 1. Listing the names of the nine kinds of thorough knowledge; 2. Explaining the six corresponding Fruitions; 3. Explaining the conditions for establishing thorough knowledge; 4. Explaining the accomplishment of thorough knowledge; 5. Explaining the places where thorough knowledge is gathered; 6. Explaining the attainment and abandonment of thorough knowledge. The first part below lists the names of the thorough knowledge. There are two kinds of thorough knowledge: 1. Intellectual thorough knowledge; 2. Severance thorough knowledge.
。智遍知者。謂無漏智。於四諦境。周遍而知。名智遍知也。斷遍知者。謂即諸斷。斷即是擇滅。由斷顯故。擇滅名斷。斷遍知者。此于果上。立因名故。遍知是因。斷名為果。故斷名遍知者。是果上。立因名也。論云。為一切斷立一遍知(問也)。不爾(答也)。云何(徴也)。頌曰。
斷遍知有九 欲初二斷一 二各一合三 上界三亦爾 餘五順下分 色一切斷三
釋曰。初句標數。次三句明見諦六遍知。后二句明修道三遍知。欲初二斷一者。謂欲界系。初苦集二斷。立一遍知。二各一合三者。二謂欲界。滅道二諦。各立一遍知。言合三者。欲界四諦。合成三遍知也。一見苦集斷遍知。二見滅斷遍知。三見道斷遍知 上界三亦爾者。上二界四諦。合成三遍知。如欲界數。故言亦爾。一色無色。見苦集斷遍知。二色無色。見滅斷遍知。三色無色。見道斷遍知。此上六種遍知。名三界見諦。所斷法斷。六種遍知。言法斷者。擇滅名也 餘五順下分色一切斷三者。余謂三界。修斷法。斷立三遍知。見斷外故。名之為余。欲修惑盡。立一遍知。名五順下分結盡遍知。此遍知體。並前見諦。六種遍知。及此修斷。九品無為。總集名為五順下分結盡遍知。故論云。五順下分結。盡遍知並前立故 解云。並
【現代漢語翻譯】 現代漢語譯本： 『智遍知者』，指的是無漏智（anāsrava-jñāna），對於四聖諦（catvāri āryasatyāni）的境界，周遍而知，名為智遍知。 『斷遍知者』，指的是那些斷除。斷除即是擇滅（pratisamkhyā-nirodha），由於斷除而顯現，擇滅名為斷。斷遍知者，這是在果位上，建立因的名稱。遍知是因，斷是果。所以斷名為遍知，是在果位上，建立因的名稱。論中說：『為一切斷，立一遍知』（這是提問）。『不是的』（這是回答）。『為什麼呢？』（這是征問）。頌文說： 『斷遍知有九，欲初二斷一，二各一合三，上界三亦爾，餘五順下分，色一切斷三』 解釋說：第一句標明數量。接下來的三句，說明見諦（darśana-satya）的六種遍知。後面的兩句，說明修道（bhāvanā-mārga）的三種遍知。『欲初二斷一』，指的是欲界系（kāmadhātu）的，初苦諦（duhkha-satya）、集諦（samudaya-satya）二種斷除，立為一遍知。『二各一合三』，二指的是欲界的滅諦（nirodha-satya）、道諦（mārga-satya），各自立為一遍知。『合三』指的是，欲界四諦，合成為三種遍知。一是見苦集斷遍知，二是見滅斷遍知，三是見道斷遍知。 『上界三亦爾』，指的是上二界（色界rūpadhātu和無色界arūpadhātu）的四諦，合成為三種遍知，如同欲界的數量，所以說『亦爾』。一是色界、無色界，見苦集斷遍知，二是色界、無色界，見滅斷遍知，三是色界、無色界，見道斷遍知。這以上六種遍知，名為三界見諦所斷法的斷除，六種遍知。說法斷者，擇滅的名稱。 『餘五順下分色一切斷三』，余指的是三界修斷法，斷立三種遍知。因為在見斷之外，所以名為『余』。欲界修惑斷盡，立為一遍知，名為五順下分結（pañca orambhāgiyāni samyojanāni）盡遍知。此遍知的本體，連同前面的見諦六種遍知，以及此修斷九品無為（nine kinds of asamskrta dharma），總集名為五順下分結盡遍知。所以論中說：『五順下分結，盡遍知並前立故』。 解釋說：『並』
【English Translation】 English version: 'Jnana-parijnata' (智遍知者), refers to the anāsrava-jñāna (無漏智), which comprehensively knows the realm of the Four Noble Truths (catvāri āryasatyāni), and is called Jnana-parijnata. 'Prahana-parijnata' (斷遍知者), refers to those eliminations. Elimination is pratisamkhyā-nirodha (擇滅), which is revealed by elimination, and pratisamkhyā-nirodha is called elimination. Prahana-parijnata, this is establishing the name of the cause on the effect. Parijnata is the cause, and elimination is the effect. Therefore, elimination being called parijnata is establishing the name of the cause on the effect. The treatise says: 'Establish one parijnata for all eliminations' (this is a question). 'No' (this is the answer). 'Why?' (this is an inquiry). The verse says: 'There are nine Prahana-parijnatas, one for the first two eliminations of the desire realm, one each for the two, combining into three, the upper realms are also like this, the remaining five are in accordance with the lower divisions, three for all eliminations of the form realm.' The explanation says: The first sentence indicates the number. The next three sentences explain the six parijnatas of darśana-satya (見諦). The following two sentences explain the three parijnatas of bhāvanā-mārga (修道). 'One for the first two eliminations of the desire realm' refers to the kāmadhātu (欲界), the first duhkha-satya (苦諦) and samudaya-satya (集諦), two eliminations, established as one parijnata. 'One each for the two, combining into three', two refers to the nirodha-satya (滅諦) and mārga-satya (道諦) of the desire realm, each established as one parijnata. 'Combining into three' refers to the Four Noble Truths of the desire realm, combined into three parijnatas. One is the parijnata of eliminating suffering and accumulation, the second is the parijnata of eliminating cessation, and the third is the parijnata of eliminating the path. 'The upper realms are also like this' refers to the Four Noble Truths of the upper two realms (rūpadhātu 色界 and arūpadhātu 無色界), combined into three parijnatas, like the number of the desire realm, so it is said 'also like this'. One is the parijnata of eliminating suffering and accumulation in the form and formless realms, the second is the parijnata of eliminating cessation in the form and formless realms, and the third is the parijnata of eliminating the path in the form and formless realms. These above six parijnatas are called the elimination of the dharmas to be eliminated by the darśana-satya of the three realms, six parijnatas. Saying dharma elimination is the name of pratisamkhyā-nirodha. 'The remaining five are in accordance with the lower divisions, three for all eliminations of the form realm', 'remaining' refers to the three realms' bhāvanā elimination dharmas, establishing three parijnatas. Because it is outside of the darśana elimination, it is called 'remaining'. The exhaustion of the afflictions of the bhāvanā in the desire realm establishes one parijnata, called the parijnata of the exhaustion of the five lower fetters (pañca orambhāgiyāni samyojanāni 五順下分結). The substance of this parijnata, together with the previous six parijnatas of darśana, and the nine kinds of asamskrta dharma (九品無為), is collectively called the parijnata of the exhaustion of the five lower fetters. Therefore, the treatise says: 'The parijnata of the exhaustion of the five lower fetters is established together with the previous ones'. The explanation says: 'Together'
前見諦也 色一切斷三者。色謂色界。修道惑盡。立一遍知。名色愛盡遍知。一切斷者。謂無色修道惑盡。立一遍知。名一切結盡遍知。此遍知體。總集三界見修無為。名一切結盡遍知體也。故論云。一切結盡。通前遍知。並前立故 解云。並前見修斷無為也。頌言三者。結上三界修道。立三遍知也 問何緣色無色修斷。別立遍知。非見所斷。答以色無色。修所斷惑。治不同故。遍知別立。見斷治同。遍知合說。
從此第二。明六對果。論云。如是所立。九種遍知。應辨于中。幾何道果。頌曰。
于中忍果六 餘三是智果 未至果一切 根本五或八 無色邊果一 三根本亦爾 俗果二聖九 法智三類二 法智品果六 類智品果五
釋曰。此有六對果。初兩句明忍智果。次兩句明未至根本果。次兩句明無色近分根本果。次一句明俗聖果。次一句明法類智果。次兩句明法類智品果。于中忍果六者。于遍知中。忍果有六。謂見諦六。遍知也。忍謂八忍。六種遍知。是忍所得。名為忍果。餘三是智果者。余謂修斷。三種遍知。此三智果。唯智得故。未至果一切者。謂未至定。能斷三界見修惑故。具有九遍知果。故言一切。根本五或八者。毗婆沙師說。根本靜慮。果唯有五。以根本地唯能永
【現代漢語翻譯】 現代漢語譯本 前見諦也 色一切斷三者。色謂**（此處原文缺失，無法翻譯）。修道惑盡。立一遍知。名色愛盡遍知。一切斷者。謂無色修道惑盡。立一遍知。名一切結盡遍知。此遍知體。總集三界見修無為。名一切結盡遍知體也。故論云。一切結盡。通前遍知。並前立故 解云。並前見修斷無為也。頌言三者。結上三界修道。立三遍知也 問何緣色無色修斷。別立遍知。非見所斷。答以色無色。修所斷惑。治不同故。遍知別立。見斷治同。遍知合說。
從此第二。明六對果。論云。如是所立。九種遍知。應辨于中。幾何道果。頌曰。
于中忍果六 餘三是智果 未至果一切 根本五或八 無色邊果一 三根本亦爾 俗果二聖九 法智三類二 法智品果六 類智品果五
釋曰。此有六對果。初兩句明忍智果。次兩句明未至根本果。次兩句明無色近分根本果。次一句明俗聖果。次一句明法類智果。次兩句明法類智品果。于中忍果六者。于遍知中。忍果有六。謂見諦六。遍知也。忍謂八忍。六種遍知。是忍所得。名為忍果。餘三是智果者。余謂修斷。三種遍知。此三智果。唯智得故。未至果一切者。謂未至定。能斷三界見修惑故。具有九遍知果。故言一切。根本五或八者。毗婆沙師說。根本靜慮。果唯有五。以根本地唯能永
【English Translation】 English version 'Prior to the vision of truth, there are three aspects of the complete cessation of form.' 'Form' refers to ** (missing in the original text, cannot be translated). When the delusions of cultivation are exhausted through the path of practice, one establishes a 'universal knowledge,' known as the 'universal knowledge of the exhaustion of love for form.' 'Complete cessation' refers to the exhaustion of delusions of cultivation in the formless realms. One establishes a 'universal knowledge,' known as the 'universal knowledge of the exhaustion of all fetters.' This body of universal knowledge encompasses the conditioned and unconditioned aspects of the three realms, representing the body of the 'universal knowledge of the exhaustion of all fetters.' Therefore, the treatise states, 'The exhaustion of all fetters encompasses the preceding universal knowledge and is established accordingly.' The explanation clarifies that it includes the cessation of the conditioned and unconditioned aspects through vision and cultivation. The verse 'three aspects' refers to the establishment of three universal knowledges based on the cultivation of the three realms.
Question: Why are separate universal knowledges established for the cessation of form and formless realms through cultivation, rather than through vision? Answer: Because the methods of treating the delusions severed by cultivation in the form and formless realms are different, separate universal knowledges are established. The delusions severed by vision have the same treatment, so the universal knowledges are discussed together.
From this point onwards, the second section clarifies the six pairs of results. The treatise states, 'Having established these nine types of universal knowledge, one should discern how many fruits of the path are within them.' The verse states:
'Among them, the fruit of forbearance is six; the remaining three are the fruit of wisdom.' 'The fruit of the unreleased is all; the fundamental is five or eight.' 'The fruit of the formless proximity is one; the three fundamentals are also thus.' 'The mundane fruit is two, the noble is nine; the knowledge of dharma is three, the knowledge of kinds is two.' 'The fruit of the knowledge of dharma category is six; the fruit of the knowledge of kinds category is five.'
Explanation: There are six pairs of results here. The first two lines clarify the fruits of forbearance and wisdom. The next two lines clarify the fruits of the unreleased and fundamental. The next two lines clarify the fruits of the formless proximity and fundamental. The next line clarifies the mundane and noble fruits. The next line clarifies the knowledge of dharma and knowledge of kinds fruits. The next two lines clarify the fruits of the knowledge of dharma and knowledge of kinds categories. 'Among them, the fruit of forbearance is six' means that among the universal knowledges, the fruit of forbearance is six, referring to the six universal knowledges of the vision of truth. 'Forbearance' refers to the eight forbearances. The six types of universal knowledge are obtained through forbearance, hence they are called the fruit of forbearance. 'The remaining three are the fruit of wisdom' refers to the three universal knowledges of the cessation through cultivation. These three are the fruit of wisdom because they are obtained only through wisdom. 'The fruit of the unreleased is all' means that the unreleased concentration can sever the delusions of vision and cultivation in the three realms, thus possessing all nine universal knowledge fruits, hence the term 'all.' 'The fundamental is five or eight' is according to the Vaibhashika masters, who say that the fundamental dhyana has only five fruits because the fundamental ground can only permanently
斷色無色界見修惑故。故有上界見諦三果。修斷二果。以不能斷欲界惑故。故欲界四遍知。非根本果也 或八者。或言。謂顯妙音師說。彼說根本有八遍知果。於前五上。更加欲界見諦三遍知果。謂先凡位。離欲界染。后依根本地。入見諦時。于欲界系見四諦斷。許別道引無漏得故 別道引者。謂法智及法忍也。此別道位。起能得得。得欲界見諦。三種遍知。故此見諦。三遍知。亦是根本地果。除順下分。以順下分。唯是未至果故。謂根本地。所起見道。無容修彼欲界修惑。斷對治故。以見修不同。故不修也。故五順下分遍知。非根本地果也 無色邊果。一者邊謂空處近分。近空處故。名無色邊。以空處近分起有漏道。能斷色界修惑盡故。唯得色愛盡。一遍知果也 三根本亦爾者。無色前三。根本除有頂也。唯得一切結盡。一遍知果。一數同前。故言亦爾俗果二者。俗道果二。謂世俗道。能斷欲界色界修所斷故。得順下分。及色愛盡。二遍知果。聖九者。謂聖道力。能斷三界見修惑盡。得九遍知果 法智三者。法智果三。謂法智力。能斷三界修惑盡故。得修斷三遍知果 類智果二。謂類智力。但能永斷色無色界。修所斷故。得色愛盡一切結盡。二遍知果 法智品果六者。品者類也。法智法忍。同品類故。名法智品。前
說法忍得三果。法智得三果。今法智品。忍智雙說。故得六果 類智品果五者。品同前釋。前說類忍得三果。類智得二果。今類智品。忍智雙說。故得五果。
從此第三。明遍知緣。論云。何故一一斷。不別立遍知。唯就如前九位建立。頌曰。
得無漏斷得 及缺第一有 滅雙因越果 故立九遍知
釋曰。且由三緣。立六忍果。一得無漏斷得。謂得無漏擇滅得故。二缺有頂。謂有頂地。五部惑中。隨不成就一部惑故。不成名缺。三滅雙因。謂滅自部同類因。及他部遍行因故。名滅雙因。謂五部各自部為同類因。若苦集互。為遍行因。餘三部。用苦集為遍行因 如諸異生能斷苦集。有滅雙因。闕餘二緣。雖得無為。不立遍知。若諸聖者。入見道位。至苦類忍現行已前。雖得無漏得。闕餘二緣。不立遍知。謂苦類忍。雖斷有頂惑。猶現在前。而不名缺。至苦類智集法忍位。雖缺有頂。未滅雙因。未滅集下遍行因故 謂集法忍。雖斷集部。未不成就。故不名滅。集法智位。三緣具故。方立遍知。故后法智。類智位中。所得無為。皆三緣具故。立遍知 越界者。此明四緣立三智果。謂於前三。加越界故 越欲界故。立順下分 越色界故。立色愛盡 越無色界。故立一切結盡遍知 雜心論師。總立五緣。
【現代漢語翻譯】 現代漢語譯本 『說法忍』（Kṣānti，忍）獲得三種果位，『法智』（Dharma-jñāna，對法的智慧）獲得三種果位。現在是『法智品』，『忍』和『智』一起闡述，因此獲得六種果位。『類智品』獲得五種果位，原因與前面解釋相同。前面說『類忍』（Anvaya-kṣānti，類比的忍）獲得三種果位，『類智』（Anvaya-jñāna，類比的智慧）獲得兩種果位。現在是『類智品』，『忍』和『智』一起闡述，因此獲得五種果位。
從這裡開始第三部分，闡明『遍知緣』（Parijñā-hetu，完全理解的因緣）。論中說：『為什麼對每一個斷除不單獨設立遍知，只就如前面的九個位次建立？』頌文說：
『獲得無漏斷得，以及缺少第一有，滅除雙重因，超越果位，因此建立九種遍知。』
解釋：首先由三種因緣，建立六種『忍』的果位。一是『獲得無漏斷得』，指的是獲得無漏的『擇滅得』（Pratisamkhyā-nirodha-prāpti，通過智慧選擇而獲得的滅盡）。二是『缺少有頂』，指的是在『有頂地』（Bhavāgra，存在之頂，最高的天界）的五部煩惱中，隨不成就一部煩惱的緣故，不成名『缺』。三是『滅除雙重因』，指的是滅除自己部類的『同類因』（Sabhāga-hetu，同類因）以及其他部類的『遍行因』（Sarvatraga-hetu，普遍存在的因），因此名為『滅除雙重因』。五部各自的部類是『同類因』，如果『苦』（Duḥkha，痛苦）和『集』（Samudaya，苦的根源）互相作用，就是『遍行因』。其餘三部，用『苦』和『集』作為『遍行因』。如同各種異生能夠斷除『苦』和『集』，有『滅除雙重因』，缺少其餘兩種因緣，即使獲得『無為』（Asamskrita，非造作的，不依賴因緣的），也不設立『遍知』。如果各種聖者，進入『見道位』（Darśana-mārga，見道的階段），在『苦類忍』（Duḥkha-anvaya-kṣānti，對苦的類比忍）現行之前，即使獲得『無漏得』，缺少其餘兩種因緣，也不設立『遍知』。『苦類忍』雖然斷除了『有頂惑』，仍然現在前，因此不名為『缺』。到『苦類智』（Duḥkha-anvaya-jñāna，對苦的類比智）『集法忍』（Samudaya-dharma-kṣānti，對集之法的忍）的位次，雖然『缺少有頂』，但沒有『滅除雙重因』，沒有滅除『集』之下的『遍行因』。『集法忍』雖然斷除了『集部』，但沒有不成就，因此不名為『滅』。『集法智』（Samudaya-dharma-jñāna，對集之法的智）的位次，三種因緣都具備，才設立『遍知』。因此後面的『法智』、『類智』的位次中，所獲得的『無為』，都是三種因緣都具備的緣故，才設立『遍知』。『越界』指的是，這裡闡明四種因緣建立三種『智』的果位，指的是在前面三種的基礎上，加上『越界』的緣故。超越『欲界』（Kāma-dhātu，慾望的領域）的緣故，建立『順下分』（Avarabhāgīya-samyojana，導致投生於地獄的結縛）。超越『色界』（Rūpa-dhātu，物質的領域）的緣故，建立『色愛盡』（Rūpa-rāga-ksaya，對色界的貪愛滅盡）。超越『無色界』（Arūpa-dhātu，非物質的領域）的緣故，建立『一切結盡遍知』（Sarva-samyojana-prahāna-parijñā，所有結縛都斷盡的完全理解）。『雜心論師』（Saṃkīrti，一位論師的名字），總共設立五種因緣。
【English Translation】 English version 'Dharmanandi' (Kṣānti, forbearance) obtains three fruits, 'Dharma-jñāna' (wisdom of Dharma) obtains three fruits. Now is the 'Dharma-jñāna Chapter', 'forbearance' and 'wisdom' are both explained, therefore six fruits are obtained. 'Anvaya-jñāna Chapter' obtains five fruits, the reason is the same as explained before. It was previously said that 'Anvaya-kṣānti' (analogical forbearance) obtains three fruits, 'Anvaya-jñāna' (analogical wisdom) obtains two fruits. Now is the 'Anvaya-jñāna Chapter', 'forbearance' and 'wisdom' are both explained, therefore five fruits are obtained.
From here, the third part begins, clarifying 'Parijñā-hetu' (the cause of complete understanding). The treatise says: 'Why not establish Parijñā separately for each elimination, but only establish it based on the previous nine positions?' The verse says:
'Obtaining the attainment of non-outflow elimination, and lacking the first existence, eliminating the dual causes, transcending the fruits, therefore establishing nine Parijñā.'
Explanation: First, based on three causes, establish the six fruits of 'forbearance'. One is 'obtaining the attainment of non-outflow elimination', referring to obtaining the non-outflow 'Pratisamkhyā-nirodha-prāpti' (cessation obtained through wisdom). Two is 'lacking the peak of existence', referring to the five categories of afflictions in 'Bhavāgra' (the peak of existence, the highest realm of heaven), due to not achieving one category of affliction, it is not named 'lacking'. Three is 'eliminating the dual causes', referring to eliminating the 'Sabhāga-hetu' (homogeneous cause) of one's own category and the 'Sarvatraga-hetu' (pervasive cause) of other categories, therefore it is named 'eliminating the dual causes'. Each category of the five categories is a 'homogeneous cause', if 'Duḥkha' (suffering) and 'Samudaya' (the origin of suffering) interact, they are 'pervasive causes'. The remaining three categories use 'Duḥkha' and 'Samudaya' as 'pervasive causes'. Like various ordinary beings who can eliminate 'Duḥkha' and 'Samudaya', having 'eliminating the dual causes', lacking the remaining two causes, even if obtaining 'Asamskrita' (unconditioned), Parijñā is not established. If various sages enter the 'Darśana-mārga' (path of seeing), before 'Duḥkha-anvaya-kṣānti' (analogical forbearance of suffering) manifests, even if obtaining 'non-outflow attainment', lacking the remaining two causes, Parijñā is not established. Although 'Duḥkha-anvaya-kṣānti' eliminates the 'afflictions of the peak of existence', it still manifests, therefore it is not named 'lacking'. By the position of 'Duḥkha-anvaya-jñāna' (analogical wisdom of suffering) and 'Samudaya-dharma-kṣānti' (forbearance of the Dharma of origin), although 'lacking the peak of existence', 'eliminating the dual causes' is not present, the 'pervasive cause' under 'Samudaya' is not eliminated. Although 'Samudaya-dharma-kṣānti' eliminates the 'category of origin', it is not unachieved, therefore it is not named 'elimination'. In the position of 'Samudaya-dharma-jñāna' (wisdom of the Dharma of origin), all three causes are present, then Parijñā is established. Therefore, in the later positions of 'Dharma-jñāna' and 'Anvaya-jñāna', the 'unconditioned' obtained is due to all three causes being present, then Parijñā is established. 'Transcending the realm' refers to clarifying that four causes establish the fruits of three 'wisdoms', referring to adding the cause of 'transcending the realm' on the basis of the previous three. Due to transcending the 'Kāma-dhātu' (realm of desire), 'Avarabhāgīya-samyojana' (fetters that lead to rebirth in the lower realms) is established. Due to transcending the 'Rūpa-dhātu' (realm of form), 'Rūpa-rāga-ksaya' (the extinction of desire for the realm of form) is established. Due to transcending the 'Arūpa-dhātu' (realm of formlessness), 'Sarva-samyojana-prahāna-parijñā' (complete understanding of the abandonment of all fetters) is established. 'Saṃkīrti' (name of a commentator), in general, establishes five causes.
於前四上。加離俱系。謂離自部系。及他部系。名離俱系。與雙因別者。因寬系狹故也。謂系唯隨眠。因通相應俱有法也。
從此第四。明成就遍知。論云。誰成就幾遍知。頌曰。
住見諦位無 或成一至五 修成六一二 無學唯成一
釋曰。住見諦位無者。見道有十五心。前五心來。無遍知也。或成一至五者。于見道位。至第六集法智。及集類忍。唯成一遍知。至第八集類智。及滅法忍。成二遍知。至第十滅法智。及滅類忍。成三遍知。至第十二滅類智。及道法忍。成四遍知。至第十四道法智。及第十五道類忍。成五遍知。故言一至五也。修成六一二者。修謂住修道位。從道類智。乃至未離欲染。成六遍知。及離欲者。卻退亦成六遍知 全離欲染。色愛未盡。成一遍知。謂順下分 或先離欲。來入見道。至道類智。未起色愛盡。勝果道時。亦成就一。謂順下分 又從色愛盡。起色纏退。及無學位。起色纏退。亦成順下分一也 若色愛永盡。成二遍知。謂順下分。及色愛盡 或先離色愛者。來入見道。從道類智。後起色愛盡勝果道。至未全離無色愛前。成順下分及色愛盡二 從無學位。起無色纏。退亦成順下分色愛盡二無學唯成一者。謂一切結盡遍知。
從此第五。明集遍知。論云。何
【現代漢語翻譯】 現代漢語譯本： 在前四位之上。加上離俱系（指脫離了相應束縛的狀態）。所謂的離俱系，指的是脫離了自身部系的束縛，以及脫離了其他部系的束縛，這被稱為離俱系。它與雙因的區別在於，因的範圍更寬泛，而系的範圍更狹窄。也就是說，系僅僅是隨眠（煩惱的潛在狀態），而因則包括相應的俱有法（同時存在的法）。
從此第四部分，闡明成就遍知（對一切法普遍而徹底的瞭解）。論中說：『誰成就幾種遍知？』頌文說：
『住于見諦位的人，沒有或者成就一到五種遍知； 修道位的人，成就六種、一種或兩種遍知； 無學位的人，只成就一種遍知。』
解釋說：『住于見諦位的人，沒有』，指的是見道位有十五個心念生滅的瞬間。在前五個心念生滅的瞬間，沒有遍知。『或者成就一到五種遍知』，指的是在見道位，到達第六個集法智（對苦諦的智慧）以及集類忍（對苦諦的類比忍）時，只成就一種遍知。到達第八個集類智（對苦諦的類比智）以及滅法忍（對滅諦的忍）時，成就兩種遍知。到達第十個滅法智（對滅諦的智慧）以及滅類忍（對滅諦的類比忍）時，成就三種遍知。到達第十二個滅類智（對滅諦的類比智）以及道法忍（對道諦的忍）時，成就四種遍知。到達第十四個道法智（對道諦的智慧）以及第十五個道類忍（對道諦的類比忍）時，成就五種遍知。所以說成就『一到五種』遍知。
『修道位的人，成就六種、一種或兩種遍知』，指的是住在修道位的人，從道類智（對道諦的類比智）開始，直到沒有脫離欲界貪染之前，成就六種遍知。以及脫離了欲界貪染的人，退轉時也成就六種遍知。完全脫離了欲界貪染，但色界貪愛沒有斷盡時，成就一種遍知，指的是順下分結（導致眾生輪迴于地獄的五種煩惱）。或者先脫離了欲界貪染，然後進入見道位，到達道類智，還沒有生起斷盡色界貪愛的殊勝果位之道時，也成就一種遍知，指的是順下分結。又或者從斷盡色界貪愛后，生起色界纏的退轉，以及無學位的人，生起色界纏的退轉，也成就順下分結一種遍知。如果色界貪愛永遠斷盡，成就兩種遍知，指的是順下分結，以及色愛盡（斷盡色界貪愛）。或者先脫離了色界貪愛的人，進入見道位，從道類智后，生起斷盡色界貪愛的殊勝果位之道，直到沒有完全脫離無色界貪愛之前，成就順下分結和色愛盡兩種遍知。從無學位的人，生起無色界纏的退轉，也成就順下分結和色愛盡兩種遍知。
『無學位的人，只成就一種遍知』，指的是一切結盡遍知（斷盡一切煩惱的遍知）。
從此第五部分，闡明集遍知（關於苦諦的遍知）。論中說：『什麼』
【English Translation】 English version: Above the former four. Adding 'li ju xi' (離俱系, separation from association). The so-called 'li ju xi' refers to separation from one's own 'bu xi' (部系, division or school) and separation from other 'bu xi'. This is called 'li ju xi'. The difference between it and 'shuang yin' (雙因, two causes) is that 'yin' (因, cause) is broader, while 'xi' (系, association) is narrower. That is, 'xi' only refers to 'suimian' (隨眠, latent tendencies), while 'yin' includes corresponding 'ju you fa' (俱有法, co-existent dharmas).
From this fourth section, it clarifies the 'cheng jiu bian zhi' (成就遍知, accomplishment of comprehensive knowledge). The treatise says: 'Who accomplishes how many 'bian zhi' (遍知, comprehensive knowledge)?' The verse says:
'Those abiding in the 'jian di wei' (見諦位, position of seeing the truth) have none, Or accomplish one to five. Those in the 'xiu dao wei' (修道位, position of cultivation) accomplish six, one, or two. Those in the 'wu xue wei' (無學位, position of no-more-learning) only accomplish one.'
The explanation says: 'Those abiding in the 'jian di wei' have none' refers to the fifteen moments of mind in the 'jian dao' (見道, path of seeing). In the first five moments of mind, there is no 'bian zhi'. 'Or accomplish one to five' refers to, in the 'jian dao wei', reaching the sixth 'ji fa zhi' (集法智, knowledge of the truth of suffering) and 'ji lei ren' (集類忍, acceptance of the truth of suffering by analogy), only one 'bian zhi' is accomplished. Reaching the eighth 'ji lei zhi' (集類智, knowledge of the truth of suffering by analogy) and 'mie fa ren' (滅法忍, acceptance of the truth of cessation), two 'bian zhi' are accomplished. Reaching the tenth 'mie fa zhi' (滅法智, knowledge of the truth of cessation) and 'mie lei ren' (滅類忍, acceptance of the truth of cessation by analogy), three 'bian zhi' are accomplished. Reaching the twelfth 'mie lei zhi' (滅類智, knowledge of the truth of cessation by analogy) and 'dao fa ren' (道法忍, acceptance of the truth of the path), four 'bian zhi' are accomplished. Reaching the fourteenth 'dao fa zhi' (道法智, knowledge of the truth of the path) and the fifteenth 'dao lei ren' (道類忍, acceptance of the truth of the path by analogy), five 'bian zhi' are accomplished. Therefore, it says 'one to five' 'bian zhi'.
'Those in the 'xiu dao wei' accomplish six, one, or two' refers to those abiding in the 'xiu dao wei', starting from 'dao lei zhi' (道類智, knowledge of the truth of the path by analogy) until not separated from desire realm attachment, six 'bian zhi' are accomplished. And those who have separated from desire realm attachment, when regressing, also accomplish six 'bian zhi'. Completely separated from desire realm attachment, but 'se ai' (色愛, form realm attachment) is not exhausted, one 'bian zhi' is accomplished, referring to 'shun xia fen jie' (順下分結, fetters leading to lower realms). Or first separated from desire realm attachment, then entering the 'jian dao wei', reaching 'dao lei zhi', not yet arising the path of the supreme fruit of exhausting 'se ai', also one 'bian zhi' is accomplished, referring to 'shun xia fen jie'. Furthermore, from exhausting 'se ai', arising regression of 'se chan' (色纏, form realm fetters), and those in the 'wu xue wei', arising regression of 'se chan', also accomplish one 'shun xia fen jie'. If 'se ai' is permanently exhausted, two 'bian zhi' are accomplished, referring to 'shun xia fen jie' and 'se ai jin' (色愛盡, exhaustion of form realm attachment). Or those who first separated from 'se ai', entering the 'jian dao wei', from 'dao lei zhi', later arising the path of the supreme fruit of exhausting 'se ai', until not completely separated from 'wu se ai' (無色愛, formless realm attachment), two 'bian zhi' are accomplished, 'shun xia fen jie' and 'se ai jin'. From those in the 'wu xue wei', arising regression of 'wu se chan' (無色纏, formless realm fetters), also accomplish two 'shun xia fen jie' and 'se ai jin'.
'Those in the 'wu xue wei' only accomplish one' refers to 'yi qie jie jin bian zhi' (一切結盡遍知, comprehensive knowledge of the exhaustion of all fetters).
From this fifth section, it clarifies 'ji bian zhi' (集遍知, comprehensive knowledge of suffering). The treatise says: 'What'
緣不還。阿羅漢果。總集諸斷。為一遍知。頌曰。
越界得果故 二處集遍知
釋曰。具二緣故。總集遍知。一者越界。二者得果。離欲染時。越欲界故。得不還故 離無色染時。越無色界故。得無學果故。故於兩果。總集遍知。
從此第六。明得舍遍知。論云。誰舍。誰得。幾種遍知。頌曰。
舍一二五六 得亦然除五
釋曰。舍一者。謂無學道退。舍一切結盡。一遍知也。及色愛盡退。舍色愛盡遍知。並全離欲退。舍五順下分一遍知也。舍二者。謂諸不還。從色愛盡。起欲纏退。舍色愛盡。及順下分。二遍知也 及得阿羅漢時。亦舍前二遍知也。舍五者。謂先離欲。來入見道。至道類智。證不還果時。得順下分一。舍前見道。五遍知也。言舍六者。謂未離欲。聖得離欲時。得五順下分一遍知。舍前忍果六遍知也。得亦然除五者。謂得遍知。有得一。得二。得六。如前舍數。故言亦然。唯除得五。言得一者。謂得未得。九遍知中。一一漸得。皆名得一。前見道位。成二三四五等者。約成就說。成通先後故也。得唯據初。故漸得中。無有初得二三四五等。遍知也。此下言得二六者。唯約退位得說。非據漸得也。及從無學。起色纏退。亦名得一。謂順下分。言得二者。謂從無學。起無色
【現代漢語翻譯】 現代漢語譯本 緣不還（不再返回欲界受生）。阿羅漢果（佛教修行的最高果位）。總集諸斷（總結所有斷除的煩惱）。為一遍知（是對所有煩惱的完全瞭解）。頌曰：
越界得果故，二處集遍知
釋曰：具二緣故，總集遍知。一者越界，二者得果。離欲染時，越欲界故，得不還故；離無色染時，越無**故，得無學果故。故於兩果，總集遍知。
從此第六，明得舍遍知。論云：誰舍？誰得？幾種遍知？頌曰：
舍一二五六，得亦然除五
釋曰：舍一者，謂無學道退，舍一切結盡一遍知也。及色愛盡退，舍色愛盡遍知，並全離欲退，舍五順下分一遍知也。舍二者，謂諸不還，從色愛盡，起欲纏退，舍色愛盡，及順下分，二遍知也；及得阿羅漢時，亦舍前二遍知也。舍五者，謂先離欲，來入見道，至道類智，證不還果時，得順下分一，舍前見道，五遍知也。言舍六者，謂未離欲，聖得離欲時，得五順下分一遍知，舍前忍果六遍知也。得亦然除五者，謂得遍知，有得一，得二，得六，如前舍數，故言亦然。唯除得五。言得一者，謂得未得，九遍知中，一一漸得，皆名得一。前見道位，成二三四五等者，約成就說，成通先後故也。得唯據初，故漸得中，無有初得二三四五等遍知也。此下言得二六者，唯約退位得說，非據漸得也。及從無學，起色纏退，亦名得一，謂順下分。言得二者，謂從無學，起無色
【English Translation】 English version 'Never-returner' (Anāgāmin, one who does not return to the desire realm). Arhatship (the highest stage of Buddhist attainment). Total collection of all abandonments (summarizing all the defilements that have been eliminated). Is a complete understanding (a full comprehension of all defilements). The verse says:
'Having crossed the boundary, one attains the fruit, therefore, in two places, complete understanding is gathered.'
Explanation: Because of possessing two conditions, complete understanding is gathered. The first is crossing the boundary, and the second is attaining the fruit. When one is free from desire-attachment, one crosses the desire realm, and therefore attains the state of 'never-returner'; when one is free from formless-attachment, one crosses the formless realm, and therefore attains the fruit of non-learning (Arhatship). Therefore, in these two fruits, complete understanding is gathered.
From this sixth point onwards, it clarifies the complete understanding of gaining and relinquishing. The treatise says: Who relinquishes? Who gains? How many kinds of complete understanding? The verse says:
'Relinquishing one, two, five, six; gaining is also thus, except for five.'
Explanation: Relinquishing one refers to when one regresses from the path of non-learning, one relinquishes the complete understanding of the exhaustion of all fetters. And when one regresses from the exhaustion of attachment to form, one relinquishes the complete understanding of the exhaustion of attachment to form, and when one regresses from complete detachment from desire, one relinquishes the complete understanding of the five lower fetters. Relinquishing two refers to when those 'never-returners', from the exhaustion of attachment to form, arise with desire-entanglement and regress, they relinquish the exhaustion of attachment to form, and the five lower fetters, two complete understandings; and when one attains Arhatship, one also relinquishes the previous two complete understandings. Relinquishing five refers to when one first detaches from desire and then enters the path of seeing, reaching the knowledge of the path of the category, when one realizes the fruit of 'never-returner', one gains one of the lower fetters, and relinquishes the previous five complete understandings of the path of seeing. Relinquishing six refers to when one has not yet detached from desire, and a noble one attains detachment from desire, one gains one complete understanding of the five lower fetters, and relinquishes the previous six complete understandings of the fruit of forbearance. 'Gaining is also thus, except for five' means that gaining complete understanding includes gaining one, gaining two, gaining six, as in the previous numbers of relinquishing, therefore it is said 'also thus'. Only excluding gaining five. Gaining one refers to gaining what has not yet been gained, among the nine complete understandings, each gradual gain is called gaining one. The previous position of the path of seeing, becoming two, three, four, five, etc., is spoken of in terms of accomplishment, because accomplishment encompasses before and after. Gaining only refers to the initial gain, therefore in gradual gain, there is no initial gain of two, three, four, five, etc., complete understandings. The following words 'gaining two, six' are only spoken of in terms of gaining in the position of regression, not in terms of gradual gain. And when one regresses from non-learning, arising with form-entanglement, it is also called gaining one, referring to the lower fetters. Gaining two refers to when one regresses from non-learning, arising with formless
纏退。名為得二。謂色愛盡。及順下分。言得六者。謂從不還退。一剎那中。得忍果六也。
俱舍論頌疏論本第二十一 大正藏第 41 冊 No. 1823 俱舍論頌疏論本
俱舍論頌疏論本第二十二
賢。謂賢和。聖謂聖正。此品廣明。故名分別。就此品中。大文有三。一總明道體性。二明道所證諦。三約道辨人。且初第一明道體性者。論云。如是已說煩惱等斷。於九勝位。得遍知名。然斷必由道力故得。此所由道其相云何。頌曰。
已說煩惱斷 由見諦修故 見道唯無漏 修道通二種
釋曰。前已廣說諸煩惱斷。由見諦道及修道故。于中見道唯是無漏。修道通二種 謂有漏無漏也。十五心位。見道速能治三界故 於四諦下。一剎那中。頓斷九品見所斷故。非有漏道有此堪能。故唯無漏。
從此第二。明道所證諦。就中分二。一明四諦。二明二諦。就明四諦中分二。一正明四諦。二別顯苦諦。且第一明四諦者。論云。如向所言。由見諦故 此所見諦。其相云何。頌曰。
諦四名已說 謂苦集滅道 彼自體亦然 次第隨現觀
釋曰。諦四名已說者。謂界品。初云無漏謂道諦。此說道諦也。擇滅謂離系。此說滅諦也。及苦集世間。此說苦集諦也。次
【現代漢語翻譯】 現代漢語譯本 『纏退』，名為『得二』。指的是色愛（Rūpa-rāga，對色界的貪愛）已盡，以及順下分結（Avarabhāgīya-saṃyojana，導致眾生投生於欲界的五種煩惱）已斷。說到『得六』，指的是從不還果（Anāgāmin，不再返回欲界受生的果位）退失時，在一剎那間，獲得六個忍（Kṣānti，對真理的確認）的果位。
《俱舍論頌疏論本》第二十一 大正藏第 41 冊 No. 1823 《俱舍論頌疏論本》
《俱舍論頌疏論本》第二十二
『賢』，指的是賢和。『聖』，指的是聖正。此品廣泛闡明，所以名為『分別』。就此品中，大體上有三個方面：一是總的說明道的體性；二是說明道所證的真諦；三是根據道來辨別人。首先，第一方面說明道的體性。論中說：『像這樣已經說了煩惱等的斷除，在九種殊勝的地位上，獲得普遍的名稱。』然而斷除必定要依靠道的力量才能獲得。這所依靠的道，它的相狀是怎樣的呢？頌中說：
『已說煩惱斷，由見諦修故，見道唯無漏，修道通二種。』
解釋說：前面已經廣泛地說了各種煩惱的斷除，是通過見諦道和修道。其中，見道唯是無漏（Anāsrava，沒有煩惱的），修道通於兩種，即有漏（Sāsrava，有煩惱的）和無漏。在十五心位（Kṣaṇa，極短的時間單位）中，見道迅速地能夠對治三界（Trailokya，欲界、色界、無色界）的煩惱，在四諦（Satya，真理）之下，一剎那間，頓然斷除九品見所斷惑（Dṛṣṭi-heya，通過見道斷除的煩惱），不是有漏道所能做到的。所以見道唯是無漏。
從此第二方面，說明道所證的真諦。其中分為兩個方面：一是說明四諦；二是說明二諦。在說明四諦中又分為兩個方面：一是正式說明四諦；二是分別顯示苦諦。首先，第一方面說明四諦。論中說：『如前面所說，通過見諦。』這所見的真諦，它的相狀是怎樣的呢？頌中說：
『諦四名已說，謂苦集滅道，彼自體亦然，次第隨現觀。』
解釋說：四諦的名稱已經說過了，指的是界品。最初說無漏指的是道諦（Mārga-satya，通向解脫的道路）。這裡說道諦。擇滅指的是離系（Visaṃyoga，解脫）。這裡說滅諦（Nirodha-satya，煩惱止息的真理）。以及苦集世間（Loka，世界），這裡說苦諦（Duḥkha-satya，痛苦的真理）和集諦（Samudaya-satya，痛苦的根源）。其次
【English Translation】 English version 『Entanglement retreat,』 is named 『attainment of two.』 It refers to the exhaustion of rūpa-rāga (desire for the realm of form), and the severing of the Avarabhāgīya-saṃyojana (the five fetters that bind beings to the desire realm). Speaking of 『attainment of six,』 it refers to, when retreating from the state of Anāgāmin (non-returner), in a single kṣaṇa (instant), attaining the six fruits of kṣānti (patience, acceptance of truth).
Abhidharmakośabhāṣya-ṭīkā, Volume 21 Taishō Tripiṭaka, Volume 41, No. 1823, Abhidharmakośabhāṣya-ṭīkā
Abhidharmakośabhāṣya-ṭīkā, Volume 22
『Worthy』 refers to the worthy and harmonious. 『Sage』 refers to the sage and upright. This section extensively clarifies, hence it is named 『Differentiation.』 Within this section, there are three major aspects: first, a general explanation of the nature of the path; second, an explanation of the truths realized by the path; and third, a differentiation of people based on the path. First, the first aspect explains the nature of the path. The treatise says: 『Thus, the severing of afflictions, etc., has already been discussed, attaining universal names in the nine superior positions.』 However, severing must be attained through the power of the path. What is the nature of this path upon which it relies? The verse says:
『The severing of afflictions has been discussed, due to the path of seeing and the path of cultivation. The path of seeing is only unconditioned, the path of cultivation encompasses two types.』
The explanation says: The severing of various afflictions has been extensively discussed previously, through the path of seeing and the path of cultivation. Among them, the path of seeing is only Anāsrava (untainted, without outflows), the path of cultivation encompasses two types, namely Sāsrava (tainted, with outflows) and Anāsrava. In the fifteen moments of mind (kṣaṇa), the path of seeing can quickly counteract the afflictions of the three realms (Trailokya), under the Four Noble Truths (Satya), in a single instant, suddenly severing the nine grades of afflictions to be severed by seeing (Dṛṣṭi-heya). The tainted path does not have this capability, therefore the path of seeing is only untainted.
From this second aspect, the truths realized by the path are explained. Among them, it is divided into two aspects: first, an explanation of the Four Noble Truths; second, an explanation of the Two Truths. In the explanation of the Four Noble Truths, it is further divided into two aspects: first, a formal explanation of the Four Noble Truths; second, a separate display of the truth of suffering. First, the first aspect explains the Four Noble Truths. The treatise says: 『As mentioned earlier, through the path of seeing.』 What is the nature of this truth that is seen? The verse says:
『The names of the Four Truths have already been spoken, namely suffering, accumulation, cessation, and path. Their own nature is also thus, in sequence following direct perception.』
The explanation says: The names of the Four Truths have already been spoken, referring to the section on realms. Initially, saying 『untainted』 refers to the Mārga-satya (truth of the path). Here, the truth of the path is spoken of. Cessation through discrimination refers to Visaṃyoga (separation, detachment). Here, the Nirodha-satya (truth of cessation) is spoken of. And the suffering and accumulation of the world (Loka), here the Duḥkha-satya (truth of suffering) and Samudaya-satya (truth of origin) are spoken of. Next,
第列者。一苦。二集。三滅。四道。問今此品。列四諦。與彼界品所說體有何異耶。答頌言彼自體亦然。謂顯體同彼故。說亦然聲。問四諦次第。何緣如是。答頌言次第隨現觀現觀者。見道也。謂現觀位先所觀者。便在先說。問何緣現觀。次第必然。答謂暖等。加行位。如是觀故。問何緣加行位。如是觀耶。答謂若有法。是愛著處。能作逼惱。為苦惱因。最初觀苦。次復觀苦以誰為因。便觀集諦。次復觀苦以誰為滅。便觀滅諦。次復觀苦滅以誰為道。便觀道諦。如見病已次尋病因。續思病癒。后求良藥。故良醫經云。夫醫王者。謂具四德。能拔毒箭。一善知病狀。二善知病因。三善知病癒。四善知良藥。如來亦爾。為大醫王。如實了知苦集滅道故。加行位如是次第觀現觀位中次第亦爾。如已觀地蹤馬奔馳。言現觀者。應知此目現等覺義。謂現前覺觀諦境也。問何故經中說為聖諦。答聖見四諦。無顛倒故。名為聖諦。故有頌曰 聖者說是樂(滅諦涅槃) 非聖說為苦(外道謂涅槃為苦也) 聖者說為苦(有漏也) 非聖說是樂(言有漏樂)。
從此第二。別明苦諦。論云。唯受一分(五受中苦受也)。是苦自體。所餘並非。如何可言諸有漏行皆是苦諦。頌曰。
苦由三苦合 如所應一切 可意非可意
【現代漢語翻譯】 現代漢語譯本： 接下來是第四個問題。什麼是四聖諦？答：一苦諦（duhkha satya，指世間一切皆苦）。二集諦（samudaya satya，指苦的根源是貪慾）。三滅諦（nirodha satya，指滅除貪慾就能滅苦）。四道諦（marga satya，指通過修行達到滅苦的道路）。問：現在這一品中列出的四諦，與前面界品中所說的體性有什麼不同呢？答：頌文說『彼自體亦然』，意思是說體性與前面所說相同，所以說『亦然』。問：四諦的順序，為什麼是這樣安排的呢？答：頌文說『次第隨現觀』，現觀指的是見道。意思是說在現觀的階段，先觀察到的，就先說。問：為什麼現觀的順序一定是這樣呢？答：因為在暖位等加行位（ushmagata，指修行過程中的一種境界），就是這樣觀察的。問：為什麼在加行位，是這樣觀察的呢？答：因為如果有一個法，是愛著之處，能夠造成逼迫惱亂，是痛苦的原因，那麼最初就觀察苦諦。然後進一步觀察苦以什麼為因，就觀察集諦。再進一步觀察苦以什麼為滅，就觀察滅諦。最後進一步觀察滅苦以什麼為道，就觀察道諦。就像看到病人之後，先尋找病因，然後思考病如何痊癒，最後尋求良藥。所以良醫經中說，醫王是指具備四種德行，能夠拔除毒箭的人：一、善於瞭解病情。二、善於瞭解病因。三、善於瞭解病癒的情況。四、善於瞭解良藥。如來也是這樣，是大醫王，如實了知苦集滅道。所以在加行位是這樣的次第觀察，在現觀位中次第也是這樣。就像已經看到地上的軌跡，就知道馬奔馳的方向。所謂現觀，應該知道這是指現等覺的意義，指的是現前覺悟觀察諦的境界。問：為什麼經典中說四諦是聖諦呢？答：因為聖人所見到的四諦，沒有顛倒，所以稱為聖諦。所以有頌說：聖者說涅槃是樂，非聖者說涅槃是苦。聖者說有漏是苦，非聖者說有漏是樂。
從此第二，分別闡明苦諦。論中說：只有感受的一部分（五種感受中的苦受）是苦的自體，其餘的不是。那麼，怎麼能說一切有漏行都是苦諦呢？頌文說：
苦由三苦合，如所應一切，可意非可意
【English Translation】 English version: Next is the fourth question. What are the Four Noble Truths? Answer: 1. The Truth of Suffering (Duhkha Satya, referring to the fact that everything in the world is suffering). 2. The Truth of the Origin of Suffering (Samudaya Satya, referring to the fact that the root of suffering is craving). 3. The Truth of the Cessation of Suffering (Nirodha Satya, referring to the fact that eliminating craving can eliminate suffering). 4. The Truth of the Path to the Cessation of Suffering (Marga Satya, referring to the path of practice to achieve the cessation of suffering). Question: Now, in this chapter, what is the difference between the Four Noble Truths listed and the nature of the entities mentioned in the previous chapter? Answer: The verse says 'Their own nature is also the same,' meaning that the nature is the same as what was said before, so it says 'also the same.' Question: Why is the order of the Four Noble Truths arranged in this way? Answer: The verse says 'The order follows direct perception,' direct perception refers to the path of seeing. It means that in the stage of direct perception, what is observed first is said first. Question: Why is the order of direct perception necessarily like this? Answer: Because in the stage of preparatory practices such as the stage of warmth (ushmagata, referring to a state in the process of practice), it is observed in this way. Question: Why is it observed in this way in the stage of preparatory practices? Answer: Because if there is a dharma that is an object of attachment, that can cause oppression and disturbance, and is the cause of suffering, then the Truth of Suffering is observed first. Then, further observing what is the cause of suffering, the Truth of the Origin of Suffering is observed. Then, further observing what is the cessation of suffering, the Truth of Cessation is observed. Finally, further observing what is the path to the cessation of suffering, the Truth of the Path is observed. It is like seeing a patient, first looking for the cause of the disease, then thinking about how the disease can be cured, and finally seeking good medicine. Therefore, the Sutra of Good Physicians says that a king of physicians refers to a person who possesses four virtues and can remove poisonous arrows: 1. Good at understanding the condition of the disease. 2. Good at understanding the cause of the disease. 3. Good at understanding the condition of the disease being cured. 4. Good at understanding good medicine. The Tathagata is also like this, being a great king of physicians, truly knowing the Truth of Suffering, the Truth of Origin, the Truth of Cessation, and the Truth of the Path. Therefore, in the stage of preparatory practices, the observation is in this order, and in the stage of direct perception, the order is also like this. It is like already seeing the traces on the ground, knowing the direction in which the horse is running. The so-called direct perception should be understood as referring to the meaning of direct enlightenment, referring to the state of directly awakening and observing the realm of the Truths. Question: Why are the Four Noble Truths called the Holy Truths in the scriptures? Answer: Because the Four Noble Truths seen by the saints are without inversion, they are called the Holy Truths. Therefore, there is a verse that says: The saints say that Nirvana is bliss, the non-saints say that Nirvana is suffering. The saints say that conditioned existence is suffering, the non-saints say that conditioned existence is bliss.
From this point onwards, the second part separately elucidates the Truth of Suffering. The treatise says: Only a portion of feeling (the feeling of suffering among the five types of feeling) is the self-nature of suffering, and the rest is not. So, how can it be said that all conditioned existence is the Truth of Suffering? The verse says:
Suffering is due to the combination of the three sufferings, as appropriate, all that is agreeable and disagreeable.
余有漏行法
釋曰。苦由三苦合者。標也。苦諦由三苦合名為苦諦。一苦苦性。謂苦受。生時苦。住時苦。名苦苦也 二壞苦性。謂樂受。生時樂。住時樂。壞時苦。名壞苦也 三行苦性。謂不苦不樂受。由行成苦。眾緣造作故。無常性故。名行苦也。如所應一切者。一切有漏。如其所應。與三苦合。皆名苦諦。一可意有漏法。與壞苦合。名為苦也。二不可意。有漏法。與苦苦合。名為苦也。三餘有漏法。與行苦合。名為苦也 謂除可意不可意。外名余有漏應知。此中說可意。名壞苦。說不可意。名苦苦者。且約別論。理實可意。及不可意。皆名行苦。無常性故。故一切行。行苦故苦。行苦微細。唯聖觀見。故經部師。鳩摩羅多頌曰 如以一睫毛 置掌人不覺 若置眼睛上 為損及不安 愚夫如手掌。不覺行苦睫。智者如眼睛。緣極生厭怖(緣是行苦)故諸愚夫。于無間獄。生苦怖心。不如眾聖于有頂蘊。以有頂蘊是行苦故。問若諸法中。亦許有樂。何緣但說苦為聖諦。答薩婆多宗中。有一類釋。由樂少故。如置綠豆烏豆聚中。以少從多。名烏豆聚。誰有智者。瀝水洗癰。有少樂生。計癰為樂 經部祖師。以頌釋言。能為苦因故。能集眾苦故。有苦希彼故。說樂亦名苦 婆娑正義解云。理實應言。諸有及樂。體
【現代漢語翻譯】 現代漢語譯本 余有漏行法
釋迦牟尼說：『苦由三苦聚合而成』，這是總的概括。苦諦是由三種苦聚合而成的，因此被稱為苦諦。第一種是苦苦性，指的是苦受。出生時是苦，存在時也是苦，這被稱為苦苦。第二種是壞苦性，指的是樂受。產生時是樂，存在時是樂，但當它壞滅時就變成了苦，這被稱為壞苦。第三種是行苦性，指的是非苦非樂受。由於諸行的作用而產生苦，由眾多因緣造作而成，並且具有無常的性質，這被稱為行苦。如其所應一切，指的是一切有漏法，根據它們的情況，與三種苦相結合，都可以被稱為苦諦。第一種是可意的有漏法，與壞苦相結合，被稱為苦。第二種是不可意的有漏法，與苦苦相結合，被稱為苦。第三種是其餘的有漏法，與行苦相結合，被稱為苦。所謂其餘有漏法，指的是除了可意和不可意之外的。應當知道，這裡所說的可意，指的是壞苦；所說的不可意，指的是苦苦，這只是從個別的角度來說。實際上，可意和不可意都可以被稱為行苦，因為它們都具有無常的性質。所以說一切行，因為行苦的緣故都是苦。行苦非常細微，只有聖者才能觀察到。因此，經部師鳩摩羅多頌說：『就像把一根睫毛放在手掌上，人們不會感覺到；但如果放在眼睛上，就會造成損害和不安。愚夫就像手掌，感覺不到行苦這根睫毛；智者就像眼睛，因為觀察到行苦而產生厭惡。』（這裡的『緣』指的是行苦）所以那些愚夫，在地獄中，對苦產生恐懼，不如眾聖對有頂蘊產生恐懼，因為有頂蘊就是行苦。問：如果諸法中，也允許有樂的存在，為什麼只說苦是聖諦呢？答：薩婆多宗中，有一種解釋說，因為樂太少了，就像把綠豆放在烏豆堆里，因為少而從多，所以稱為烏豆堆。誰會有智慧去瀝水洗瘡，即使產生少許快樂，就認為瘡是快樂的呢？經部祖師用頌來解釋說：『因為能成為苦的原因，因為能聚集眾苦，因為有苦才希望得到樂，所以說樂也叫做苦。』婆娑的正義解釋說：實際上應該說，諸有和樂，都是苦的本體。
【English Translation】 English version The Dharma of Remaining Defiled Actions
The釋 (Shì, explanation) says: 'Suffering arises from the combination of three sufferings,' which is a general statement. The Truth of Suffering is named as such because it is composed of three sufferings. The first is the nature of suffering-suffering (苦苦性, kǔ kǔ xìng), referring to painful feelings (苦受, kǔ shòu). Birth is suffering, existence is suffering, hence it is called suffering-suffering. The second is the nature of suffering from change (壞苦性, huài kǔ xìng), referring to pleasant feelings (樂受, lè shòu). When it arises, it is pleasant; when it exists, it is pleasant; but when it ceases, it becomes suffering, hence it is called suffering from change. The third is the nature of suffering from conditioned existence (行苦性, xíng kǔ xìng), referring to neither-pleasant-nor-painful feelings (不苦不樂受, bù kǔ bù lè shòu). Suffering arises from the actions of conditioned existence, created by numerous causes and conditions, and because it has an impermanent nature, it is called suffering from conditioned existence. 'As appropriate, all' refers to all defiled (有漏, yǒu lòu) dharmas (法, fǎ), which, according to their circumstances, combine with the three sufferings and can all be called the Truth of Suffering. The first is agreeable defiled dharmas, which combine with suffering from change and are called suffering. The second is disagreeable defiled dharmas, which combine with suffering-suffering and are called suffering. The third is the remaining defiled dharmas, which combine with suffering from conditioned existence and are called suffering. The so-called remaining defiled dharmas refer to those that are neither agreeable nor disagreeable. It should be understood that what is referred to here as agreeable is suffering from change, and what is referred to as disagreeable is suffering-suffering; this is only from an individual perspective. In reality, both agreeable and disagreeable can be called suffering from conditioned existence because they both have an impermanent nature. Therefore, it is said that all conditioned existence is suffering because of the suffering from conditioned existence. The suffering from conditioned existence is very subtle, and only sages can perceive it. Therefore, the Sutra School master Kumaralata (鳩摩羅多, Jiū mó luó duō) said in a verse: 'Like placing an eyelash on the palm, people do not feel it; but if placed on the eye, it will cause damage and unease. The foolish are like the palm, not feeling the eyelash of suffering from conditioned existence; the wise are like the eye, generating aversion because of observing suffering from conditioned existence.' (Here, '緣 (yuán)' refers to suffering from conditioned existence.) Therefore, those foolish ones, in the Avici Hell (無間獄, Wú jiàn yù), fear suffering, which is not as great as the fear that the saints have towards the Peak of Existence (有頂蘊, yǒu dǐng yùn), because the Peak of Existence is suffering from conditioned existence. Question: If, among all dharmas, pleasure is also allowed to exist, why is only suffering said to be a Noble Truth? Answer: In the Sarvastivada (薩婆多, Sà pó duō) school, there is one explanation that because pleasure is too little, like placing green beans in a pile of black beans, because it is little, it is named a pile of black beans, following the majority. Who would be wise enough to drain water to wash a sore, and even if a little pleasure arises, consider the sore to be pleasure? The Sutra School patriarch explained with a verse: 'Because it can be the cause of suffering, because it can gather all sufferings, because one hopes for pleasure due to suffering, therefore it is said that pleasure is also called suffering.' The righteous explanation of the Vibhasa (婆娑, Pó suō) says: In reality, it should be said that all existence and pleasure are the essence of suffering.
皆是苦。以就行苦同一味故。由此言苦。為諦非樂 又依經部宗及大眾部等。定無實樂。受唯是苦 愚夫顛倒妄謂之樂。故世尊言。汝應以苦觀於樂受 薩婆多宗言。樂實有。佛言以苦觀樂受者。意顯樂受。有二種性。一有樂性。依自相門。自性樂故。二有苦性。謂依異相門。亦是無常變壞法故 故言以苦觀樂受者。依行苦及壞苦說。非苦苦也。故有頌曰。諸佛正遍覺。知諸行無常(行苦)及有為變壞(壞苦)故說受皆苦 於前兩說。論主評云。對法諸師。言實有樂。此言應理 又薩婆多宗。苦集一物因果分二。即苦諦體為因義邊。亦名集諦 若依經部宗。唯說貪愛。為集諦體。以經唯說貪愛為集故 薩婆多雲。經就勝故。說愛為集。理實一切。皆是集諦。故薄伽梵。伽陀中說。業愛及無明為因。招後行令諸有相續。名補特伽羅 此頌既言業與無明為因招果。故知非唯愛為集諦。
從此第二明二諦。論云。諦有二種。一世俗諦。二勝義諦。如是二諦其相云何。頌曰。
彼覺破無 慧析余亦爾 如瓶水世俗 異此名勝義
釋曰。彼覺破便無者。若彼物覺。物破便無。名世俗諦。如瓶被破瓶覺則無。如衣被破衣覺亦無。故瓶衣等名世俗諦。慧析余亦爾者。謂若有物以慧析余。彼覺則無亦是世俗。如
【現代漢語翻譯】 現代漢語譯本 一切都是苦，因為行苦（saṃskāra-duḥkha）與苦苦（duḥkha-duḥkha）具有相同的味道。因此說苦是真諦，而不是快樂。而且，依據經部宗（Sautrāntika）和大眾部（Mahāsāṃghika）等宗派的觀點，實際上沒有真正的快樂，感受只有苦。愚昧的人顛倒錯亂地認為那是快樂，所以世尊說：『你應該用苦來觀察樂受。』 薩婆多宗（Sarvāstivāda）說，快樂是真實存在的。佛陀說用苦來觀察樂受，是爲了顯示樂受有兩種性質：一是具有樂的性質，從自相（svalakṣaṇa）的角度來說，其自性就是快樂；二是具有苦的性質，從異相（paralakṣaṇa）的角度來說，它也是無常變壞的。所以說用苦來觀察樂受，是依據行苦和壞苦（vipariṇāma-duḥkha）來說的，而不是苦苦。所以有偈頌說：『諸佛正遍覺，知諸行無常（行苦）及有為變壞（壞苦），故說受皆苦。』 對於前面兩種說法，論主的評論是：『對法（Abhidharma）的諸位法師說，快樂是真實存在的，這種說法是合理的。』 此外，薩婆多宗認為，苦和集（samudaya）是一件事物，因果關係上分為二。即苦諦（duḥkha-satya）的本體，從作為原因的角度來說，也叫做集諦（samudaya-satya）。如果依據經部宗，只說貪愛（tṛṣṇā）是集諦的本體，因為經典只說貪愛是集。薩婆多宗說，經典是從殊勝的角度來說，說愛是集，實際上一切都是集諦。所以薄伽梵（Bhagavān）在伽陀（gāthā）中說：『業、愛和無明（avidyā）為因，招感後世的行，令諸有相續，名為補特伽羅（pudgala）。』這首偈頌既然說了業和無明是招感果報的原因，所以可知不僅僅是愛為集諦。 從此第二部分闡明二諦（satya-dvaya）。論中說：『諦有兩種：一世俗諦（saṃvṛti-satya），二勝義諦（paramārtha-satya）。這兩種諦的相是什麼呢？』偈頌說： 『彼覺破無，慧析余亦爾，如瓶水世俗，異此名勝義。』 解釋說：『彼覺破便無者，如果對某個事物的覺知，在事物被破壞后就不存在了，就叫做世俗諦。比如瓶子被打破后，對瓶子的覺知就不存在了；比如衣服被撕破后，對衣服的覺知也不存在了。所以瓶子、衣服等叫做世俗諦。慧析余亦爾者，如果某個事物用智慧分析后就不存在了，那麼它也是世俗諦。比如
【English Translation】 English version Everything is suffering, because saṃskāra-duḥkha (suffering of conditioned existence) has the same 'flavor' as duḥkha-duḥkha (suffering of suffering). Therefore, it is said that suffering is the truth, not happiness. Moreover, according to the Sautrāntika and Mahāsāṃghika schools, there is actually no real happiness; feeling is only suffering. Foolish people are deluded and mistakenly regard it as happiness, so the World-Honored One said: 'You should contemplate pleasant feeling as suffering.' The Sarvāstivāda school says that happiness is real. The Buddha said to contemplate pleasant feeling as suffering in order to show that pleasant feeling has two natures: first, it has the nature of happiness, from the perspective of its own characteristic (svalakṣaṇa), its nature is happiness; second, it has the nature of suffering, from the perspective of its other characteristic (paralakṣaṇa), it is also impermanent and subject to change. Therefore, saying to contemplate pleasant feeling as suffering refers to saṃskāra-duḥkha and vipariṇāma-duḥkha (suffering of change), not duḥkha-duḥkha. Therefore, there is a verse that says: 'The Buddhas, perfectly enlightened, know that all conditioned things are impermanent (saṃskāra-duḥkha) and that conditioned things are subject to change (vipariṇāma-duḥkha), therefore they say that feeling is all suffering.' Regarding the previous two views, the commentator says: 'The masters of Abhidharma say that happiness is real, and this statement is reasonable.' Furthermore, the Sarvāstivāda school believes that suffering and origination (samudaya) are one thing, divided into two in terms of cause and effect. That is, the essence of the truth of suffering (duḥkha-satya), from the perspective of being a cause, is also called the truth of origination (samudaya-satya). If according to the Sautrāntika school, only craving (tṛṣṇā) is said to be the essence of the truth of origination, because the scriptures only say that craving is origination. The Sarvāstivāda school says that the scriptures speak of craving as origination from the perspective of its superiority, but in reality, everything is the truth of origination. Therefore, the Bhagavan (Blessed One) said in a gāthā (verse): 'Action, craving, and ignorance (avidyā) are the causes that bring about future actions, causing the continuity of beings, called pudgala (person).' Since this verse says that action and ignorance are the causes of bringing about results, it can be known that it is not only craving that is the truth of origination. From this second part, the two truths (satya-dvaya) are explained. The treatise says: 'There are two kinds of truth: first, conventional truth (saṃvṛti-satya), and second, ultimate truth (paramārtha-satya). What are the characteristics of these two truths?' The verse says: 'That which disappears when broken by perception, or when analyzed by wisdom, is conventional truth, different from this is ultimate truth.' The explanation says: 'That which disappears when broken by perception means that if the perception of something no longer exists when the thing is broken, it is called conventional truth. For example, when a bottle is broken, the perception of the bottle no longer exists; for example, when clothes are torn, the perception of the clothes no longer exists. Therefore, bottles, clothes, etc., are called conventional truth. That which disappears when analyzed by wisdom means that if something no longer exists when analyzed by wisdom, then it is also conventional truth. For example,
水被慧分析色香味觸時。水覺則無。如析火亦爾。火覺則無。故此水火。名世俗諦。如瓶水世俗者。如瓶世俗屬初句也。如水世俗。屬第二句也。然此瓶水。未被析時。假立此名。稱為世俗。依世俗理。說有瓶等。是實非虛。名世俗諦。異此名勝義者。異此瓶水。名勝義諦。如青色等。碎至極微。色覺常在。及慧析味等。乃至極微。味覺常在。及慧分析受等四蘊。至一剎那。彼覺常在。故彼色等。名勝義諦。此真實有。故名勝義。依勝義理。說有色等。是實非虛。名勝義諦 依經部說。如無漏智及此後得世間正智。所取諸法。名勝義諦。除此已外。余智取法。名世俗諦。
從此大文第三。約聖道辨人。就中分三。一明聖道加行。二約三道辨人。三明諸道差別。就明加行中。復分為二。一總標。二廣明。此下第一。總標加行者。論云。已辨諸諦。應說云何方便勤修。趣見諦道。頌曰。
將趣見諦道 應住戒勤修 聞思修所成 謂名俱義境
釋曰。將趣見諦道。應先住戒。然後勤修聞思修慧 因聞思修。所成慧故。慧名所成。依聞所成慧。起思所成慧。依思所成慧。起修所成慧。問三慧何別。答聞所成慧。唯緣名境。未能捨文而觀義故。思所成慧。緣名及義。未全舍文而觀義故。頌言俱者。謂名義
【現代漢語翻譯】 現代漢語譯本：當用智慧分析水的色、香、味、觸時，對水的感知便消失了。如同分析火一樣，對火的感知也會消失。因此，這水和火被稱為『世俗諦』（Samvriti-satya，相對真理）。如同瓶中的水，『世俗』指的是瓶，屬於第一句；『世俗』指的是水，屬於第二句。然而，這瓶和水在未被分析時，可以假立這些名稱，稱之為『世俗』。依據世俗的道理，說有瓶等，這是真實不虛的，稱為『世俗諦』。與此不同，稱為『勝義』（Paramartha，絕對真理），與這瓶和水不同，稱為『勝義諦』。例如青色等，即使碎裂至極微（paramāṇu，最小的物質單位），對顏色的感知仍然存在；以及用智慧分析味道等，乃至極微，對味道的感知仍然存在；以及用智慧分析受等四蘊（skandha，構成個體的五種要素），直至一剎那（kṣaṇa，極短的時間單位），這種感知仍然存在。因此，這色等被稱為『勝義諦』。這是真實存在的，所以稱為『勝義』。依據勝義的道理，說有色等，這是真實不虛的，稱為『勝義諦』。依據經部（Sautrāntika）的說法，如無漏智（anāsrava-jñāna，沒有煩惱的智慧）以及此後獲得的世間正智（laukika-samyag-jñāna，正確的世俗智慧）所認識的諸法，稱為『勝義諦』。除此之外，其餘智慧所認識的法，稱為『世俗諦』。
從此段大文的第三部分開始，是關於通過聖道來辨別人。其中分為三部分：一是闡明聖道的加行（prayoga，修行前的準備）；二是根據三道來辨別人；三是闡明諸道的差別。在闡明加行中，又分為兩部分：一是總標；二是廣明。以下是第一部分，總標加行。論中說：『已經辨明了諸諦（satya，真理），應該說明如何方便勤奮地修行，趨向見諦道（darśana-mārga，見道的道路）。』頌文說：
『將趣見諦道，應住戒勤修，聞思修所成，謂名俱義境。』
解釋：將要趨向見諦道，應該先安住于戒律（śīla，道德規範），然後勤奮地修習聞、思、修三慧（śruta-cintā-bhāvanā-prajñā，聽聞、思考、禪修所產生的智慧）。因為聞、思、修所成就的智慧，所以稱為『慧名所成』。依靠聽聞所成的智慧，生起思考所成的智慧；依靠思考所成的智慧，生起禪修所成的智慧。問：這三慧有什麼區別？答：聽聞所成的智慧，只緣于名境（nāma-viṣaya，語言文字所表達的境界），未能捨棄文字而觀察義理。思考所成的智慧，緣于名和義，未能完全捨棄文字而觀察義理。頌文中的『俱』字，指的是名和義。
【English Translation】 English version: When water is analyzed by wisdom in terms of its color, smell, taste, and touch, the perception of water disappears. Similarly, when fire is analyzed, the perception of fire also disappears. Therefore, this water and fire are called 'Samvriti-satya' (conventional truth). Like water in a bottle, 'conventional' refers to the bottle, belonging to the first phrase; 'conventional' refers to the water, belonging to the second phrase. However, when this bottle and water are not analyzed, these names can be provisionally established and called 'conventional'. According to conventional reasoning, saying there is a bottle, etc., is true and not false, and is called 'Samvriti-satya'. Different from this is called 'Paramartha' (ultimate truth), different from this bottle and water is called 'Paramartha-satya'. For example, blue color, even if broken down to the smallest particle (paramāṇu), the perception of color still exists; and analyzing taste, etc., with wisdom, even to the smallest particle, the perception of taste still exists; and analyzing the four skandhas (form, feeling, perception, mental formations, and consciousness) with wisdom, even to a single moment (kṣaṇa), this perception still exists. Therefore, these colors, etc., are called 'Paramartha-satya'. This is truly existent, so it is called 'Paramartha'. According to ultimate reasoning, saying there are colors, etc., is true and not false, and is called 'Paramartha-satya'. According to the Sautrāntika school, the dharmas perceived by anāsrava-jñāna (undefiled wisdom) and the laukika-samyag-jñāna (correct worldly wisdom) obtained thereafter are called 'Paramartha-satya'. Apart from this, the dharmas perceived by other wisdoms are called 'Samvriti-satya'.
Starting from the third part of this great text, it is about distinguishing people through the holy path. It is divided into three parts: first, clarifying the prayoga (preliminary practices) of the holy path; second, distinguishing people according to the three paths; and third, clarifying the differences between the paths. In clarifying the prayoga, it is further divided into two parts: first, a general statement; and second, a detailed explanation. The following is the first part, the general statement of prayoga. The treatise says: 'Having distinguished the satyas (truths), it should be explained how to diligently practice with skillful means to approach the darśana-mārga (path of seeing).' The verse says:
'To approach the path of seeing, one should abide in śīla (moral discipline) and diligently cultivate, what is accomplished by śruta-cintā-bhāvanā-prajñā (hearing, thinking, and meditation), refers to the realm of both name and meaning.'
Explanation: To approach the path of seeing, one should first abide in moral discipline and then diligently cultivate the three wisdoms of hearing, thinking, and meditation. Because of the wisdom accomplished by hearing, thinking, and meditation, it is called 'wisdom accomplished'. Relying on the wisdom accomplished by hearing, the wisdom accomplished by thinking arises; relying on the wisdom accomplished by thinking, the wisdom accomplished by meditation arises. Question: What are the differences between these three wisdoms? Answer: The wisdom accomplished by hearing only relates to the nāma-viṣaya (realm expressed by language), unable to abandon the words and observe the meaning. The wisdom accomplished by thinking relates to both name and meaning, unable to completely abandon the words and observe the meaning. The word 'both' in the verse refers to name and meaning.
也。修所成慧。唯緣義境。已能捨文而觀義故。
從此第二。廣明加行。就中分四。一明身器清凈。二明五停心位。三明四念住。四明四善根。此下第一明身器清凈。論云。諸有欲于修精勤學者。如何凈身器。令修速成。頌曰。
具身心遠離 無不足大欲 謂已得未得 多求名所無 治相違界三 無漏無貪性 四聖種亦爾 前三唯喜足 三生具后業 為治四愛生 我所我事欲 暫息永除故
釋曰。身器清凈略由三因。一身心遠離。二喜足少欲。三住四聖種。具身心遠離者。身遠離者。離相雜住。心遠離者。離不善尋 無不足大欲者。第二因也。無不足者。喜足也。無大欲者。少欲也。前二易可成。由喜足少欲。問無不足無大欲。此之二無。差別云何。答頌言謂已得未得多求名所無。謂已得衣等。更多希求。名不喜足。是喜足所無也。若未得衣等。更多希求。名為大欲。是少欲所無也。治相違者。此明喜足少欲。與此不喜足大欲相違也 界三者。喜足少欲。若有漏者。通三界。若無漏者。通九地。所治二種唯在欲界 無漏無貪性者。喜足少欲。亦通無漏。無貪為體。所治二種。以貪為性。四聖種亦爾者。釋第三因也。能生眾聖。故名聖種。四聖種體。亦是無貪。同前喜等。故言
【現代漢語翻譯】 現代漢語譯本： 也。修所成慧（通過修行獲得的智慧），唯緣義境（只關注事物的本質意義），已能捨文而觀義故（已經能夠拋棄文字的束縛，直接觀察其意義）。
從此第二（從這裡開始第二部分），廣明加行（詳細闡述修行的方法）。就中分四（其中分為四個方面）：一明身器清凈（闡述身心清凈），二明五停心位（闡述五停心的修習階段），三明四念住（闡述四念住的修習），四明四善根（闡述四善根的修習）。此下第一明身器清凈（下面首先闡述身心清凈）。論云（論中說）：諸有欲于修精勤學者（那些想要精進修行的學習者），如何凈身器（如何清凈身心），令修速成（使修行迅速成就）？頌曰（偈頌說）：
具身心遠離，無不足大欲，謂已得未得，多求名所無，治相違界三，無漏無貪性，四聖種亦爾，前三唯喜足，三生具后業，為治四愛生，我所我事欲，暫息永除故。
釋曰（解釋說）：身器清凈略由三因（身心清凈大致由三個原因構成）：一身心遠離（身心遠離），二喜足少欲（知足少欲），三住四聖種（安住於四聖種）。具身心遠離者（具有身心遠離的含義是）：身遠離者（身體上的遠離），離相雜住（遠離與他人雜居）；心遠離者（心理上的遠離），離不善尋（遠離不善的思慮）。無不足大欲者（沒有不知足和大欲望的含義是）：第二因也（這是第二個原因）。無不足者（沒有不知足），喜足也（就是知足）；無大欲者（沒有大欲望），少欲也（就是少欲）。前二易可成（前面兩種比較容易做到），由喜足少欲（通過知足少欲）。問（提問）：無不足無大欲（沒有不知足和沒有大欲望），此之二無（這兩種『沒有』），差別云何（有什麼區別）？答頌言（回答說）：謂已得未得，多求名所無（指的是已經得到的和尚未得到的，過度追求名利是它們所沒有的）。謂已得衣等（指的是已經得到了衣服等），更多希求（還想要更多），名不喜足（就叫做不知足），是喜足所無也（這是知足所沒有的）。若未得衣等（如果還沒有得到衣服等），更多希求（還想要更多），名為大欲（就叫做大欲望），是少欲所無也（這是少欲所沒有的）。治相違者（對治相反的方面）：此明喜足少欲（這裡說明知足少欲），與此不喜足大欲相違也（與不知足和大欲望是相反的）。界三者（範圍涉及三界）：喜足少欲（知足少欲），若有漏者（如果是有漏的），通三界（遍及欲界、色界、無色界）；若無漏者（如果是無漏的），通九地（遍及九地）。所治二種唯在欲界（所要對治的兩種情況只在欲界）。無漏無貪性者（無漏且沒有貪慾的性質）：喜足少欲（知足少欲），亦通無漏（也通於無漏），無貪為體（以沒有貪慾為本體）。所治二種（所要對治的兩種情況），以貪為性（以貪慾為性質）。四聖種亦爾者（四聖種也是如此）：釋第三因也（解釋第三個原因）。能生眾聖（能夠產生眾多聖人），故名聖種（所以叫做聖種）。四聖種體（四聖種的本體），亦是無貪（也是沒有貪慾），同前喜等（與前面的知足等相同），故言（所以說）。
【English Translation】 English version: Also. The wisdom attained through cultivation only focuses on the meaning of objects, because it is already able to abandon the literal text and observe the meaning.
From here, the second part extensively explains the auxiliary practices. It is divided into four aspects: first, clarifying the purity of body and mind; second, clarifying the stages of the Five Stoppages of Mind; third, clarifying the Four Foundations of Mindfulness; and fourth, clarifying the Four Roots of Goodness. Below, the first aspect clarifies the purity of body and mind. The treatise says: Those who wish to diligently study cultivation, how should they purify their body and mind so that cultivation can be quickly achieved? The verse says:
Possessing detachment of body and mind, without insatiable great desires, referring to already obtained and not yet obtained, excessive seeking is what name lacks. Curing the three conflicting realms, non-leaking and without greed nature, the Four Noble Lineages are also like this, the first three are only contentment. Three lives possess subsequent karma, to cure the arising of four loves, the desire for 'I' and 'my things', temporarily cease and permanently eliminate.
Explanation: The purity of body and mind is roughly due to three causes: first, detachment of body and mind; second, contentment and few desires; and third, abiding in the Four Noble Lineages. 'Possessing detachment of body and mind' means: 'Detachment of body' means separating from mixed dwellings; 'Detachment of mind' means separating from unwholesome thoughts. 'Without insatiable great desires' means: this is the second cause. 'Without insatiable' means contentment; 'Without great desires' means few desires. The former two are easy to achieve through contentment and few desires. Question: 'Without insatiable' and 'without great desires', what is the difference between these two 'without'? Answer: The verse says, 'referring to already obtained and not yet obtained, excessive seeking is what name lacks.' Referring to already obtaining clothes, etc., and still seeking more, is called 'not content', which is what contentment lacks. If not yet obtaining clothes, etc., and still seeking more, is called 'great desire', which is what few desires lacks. 'Curing the conflicting aspects' means: this clarifies that contentment and few desires are contrary to insatiability and great desires. 'The three realms' means: contentment and few desires, if with outflows, pervade the three realms (desire realm, form realm, formless realm); if without outflows, pervade the nine grounds. The two types to be cured are only in the desire realm. 'Non-leaking and without greed nature' means: contentment and few desires also pervade the non-leaking, with non-greed as their essence. The two types to be cured have greed as their nature. 'The Four Noble Lineages are also like this' means: this explains the third cause. Able to generate many sages, hence called Noble Lineages. The essence of the Four Noble Lineages is also without greed, the same as the previous contentment, etc., hence it is said.
亦爾前三唯喜足者。一衣服喜足聖種。二飲食喜足聖種。三臥具喜足聖種。四樂斷樂修聖種。謂樂斷煩惱。樂修聖道也。問第四聖種。既非喜足。如何亦用無貪為體。答以能棄捨欲貪有貪故。此第四亦無貪性。問何須立此四聖種耶。答頌言三生具后業。前三聖種。助道生具。最後聖種。助道事業。以諸弟子舍俗生具及俗事業。世尊哀愍。立此助聖道生具事業。令修行者。解脫非久也。問何故安立如此二事。答頌言為治四愛生。一衣服愛。二飲食愛。三臥具愛。四有無有愛。治四愛故。立四聖種。我所我事。欲暫息永除故者。此更異釋。我所事欲者。衣服等三。此上起貪心。名我所事欲也。我事欲者。謂身也。身上起貪。名我事欲。為佛意欲令諸弟子。暫息我所事欲。故立前三聖種。永除我所及我事欲。故立第四聖種。
從此第二。明五停心位。七方便也。就中有二。一總標。二別釋。且總標者。論云。如是已說修所依器。由何門故。能正入修。頌曰。
入修要二門 不凈觀息念 貪尋增上者 如次第應修
釋曰。正入修門要者有二。一不凈觀能治貪慾。二持息念能除亂尋。
從此第二別釋。就中分二。一釋不凈觀。二釋持息念。就不凈觀中。復分為二。一明行相。二諸門分別。且初明行
【現代漢語翻譯】 現代漢語譯本：還有前面所說的三種『喜足』（知足）聖種：第一是對於衣服知足的聖種，第二是對於飲食知足的聖種，第三是對於臥具知足的聖種。第四是樂於斷除煩惱、樂於修習聖道的聖種，也就是樂於斷除煩惱，樂於修習聖道。問：第四種聖種既然不是『喜足』，為什麼也以『無貪』為體呢？答：因為它能夠捨棄對於欲的貪戀和對於存在的貪戀，所以這第四種聖種也具有『無貪』的性質。問：為什麼需要設立這四種聖種呢？答：頌文說，前三種聖種有助於修行者獲得資生之具，而最後一種聖種有助於修行者成就修行事業。因為弟子們捨棄了世俗的資生之具和世俗的事業，世尊慈悲憐憫，設立這些有助於聖道資生之具和事業的聖種，使修行者能夠迅速解脫。問：為什麼安立這兩種事情（資生之具和事業）呢？答：頌文說，爲了對治四種愛：第一是對衣服的愛，第二是對飲食的愛，第三是對臥具的愛，第四是對有和無有的愛。爲了對治這四種愛，所以設立四種聖種。『我所』和『我事』，『欲暫息永除故』的意思是，這是一種不同的解釋。『我所事欲』指的是衣服等三種，對於這些產生貪心，就叫做『我所事欲』。『我事欲』指的是身體，對於身體產生貪戀，就叫做『我事欲』。佛陀的意願是讓弟子們暫時止息『我所事欲』，所以設立前三種聖種；永遠去除『我所事欲』和『我事欲』，所以設立第四種聖種。 從此第二部分，闡明五停心觀（通過五種方法停止妄念）和七方便（七種修行方法）。其中分為兩個部分：一是總標，二是別釋。先說總標，論中說：『像這樣已經說了修行的所依之器，通過什麼門徑，能夠正確地進入修行？』頌文說： 『進入修行有兩個重要的門徑：不凈觀和持息念。對於貪慾和尋思特別強烈的人，應當按照次第修習。』 解釋說：正確進入修行的重要門徑有兩個：一是不凈觀，能夠對治貪慾；二是持息念，能夠去除散亂的尋思。 從此第二部分，分別解釋。其中分為兩個部分：一是解釋不凈觀，二是解釋持息念。在不凈觀中，又分為兩個部分：一是說明行相，二是諸門分別。先說明行相。
【English Translation】 English version: Furthermore, the previous three 'contentments' (Śantuṣṭi) are the holy lineages: first, the holy lineage of contentment with clothing; second, the holy lineage of contentment with food; third, the holy lineage of contentment with bedding. The fourth is the holy lineage of delighting in abandoning and delighting in cultivating, which means delighting in abandoning afflictions and delighting in cultivating the holy path. Question: Since the fourth holy lineage is not 'contentment,' why is it also based on 'non-greed'? Answer: Because it can abandon greed for desires and greed for existence, this fourth lineage also has the nature of 'non-greed.' Question: Why is it necessary to establish these four holy lineages? Answer: The verse says that the first three lineages help practitioners obtain the necessities of life, while the last lineage helps practitioners accomplish the work of cultivation. Because disciples abandon worldly necessities and worldly affairs, the World-Honored One, out of compassion, established these lineages that aid in the necessities and affairs of the holy path, enabling practitioners to attain liberation quickly. Question: Why establish these two things (necessities and affairs)? Answer: The verse says that it is to counteract the four attachments: first, attachment to clothing; second, attachment to food; third, attachment to bedding; and fourth, attachment to existence and non-existence. To counteract these four attachments, the four holy lineages are established. 'What is mine' and 'what I do,' 'the desire to temporarily cease and permanently eliminate' means that this is a different explanation. 'Desire for what is mine' refers to clothing, etc.; generating greed for these is called 'desire for what is mine.' 'Desire for what I do' refers to the body; generating attachment to the body is called 'desire for what I do.' The Buddha's intention is to have disciples temporarily cease 'desire for what is mine,' so the first three lineages are established; to permanently eliminate 'desire for what is mine' and 'desire for what I do,' so the fourth lineage is established. From this second part, the five stopping-the-mind contemplations (Pañca niśraya sthānāni) and the seven expedients (Sapta upāyakauśalya) are explained. It is divided into two parts: first, a general statement; second, a separate explanation. First, the general statement; the treatise says: 'Having thus spoken of the vessel on which cultivation depends, through what path can one correctly enter cultivation?' The verse says: 'To enter cultivation, there are two important paths: the contemplation of impurity (Aśubha-bhāvanā) and mindfulness of breathing (Ānāpānasmṛti). For those with particularly strong greed and discursive thoughts, they should cultivate in order.' The explanation says: There are two important paths to correctly enter cultivation: first, the contemplation of impurity, which can counteract greed; second, mindfulness of breathing, which can remove scattered discursive thoughts. From this second part, separate explanations are given. It is divided into two parts: first, an explanation of the contemplation of impurity; second, an explanation of mindfulness of breathing. In the contemplation of impurity, it is further divided into two parts: first, explaining the characteristics; second, distinguishing the various doors. First, explaining the characteristics.
相者。論云。此中先應辨不凈觀。如是觀相云何。頌曰。
為通治四貪 且辨觀骨鎖 廣至海復略 名初習業位 除足至頭半 名為已熟修 繫心在眉間 名超作意位
釋曰。修不凈觀。正為治貪。貪有四種。一顯色貪。二形色貪。三妙觸貪。四供奉貪。緣青瘀等。修不凈觀。治顯色貪。緣蟲食等。治形色貪。緣蟲蛆等。治妙觸貪。緣尸不動。治供奉貪 若緣骨鎖。修不凈觀。通治四貪。以骨鎖中無四貪境故。今應且辨修骨鎖觀。此唯勝解作意相應 言勝解者。假想觀也。謂於色中。作不凈殊勝解也。此不凈觀。少分緣故。不斷煩惱。夫斷惑者。要須遍緣故也。但能伏貪。令不現行 然瑜伽師。修骨鎖觀。總有三位。一初習業位。二已熟修位。三超作意位。修不凈觀。應先繫心于自身分。或於足指或額或余。隨所樂處。安止其心。心得住已。依勝解力。假想思惟。皮肉爛墮。漸令骨凈。乃至具觀全身骨鎖。見一具已復觀第二。漸次一房一寺乃至遍地。以海為邊。骨鎖充滿 為令勝解得增長故。漸略而觀。乃至唯觀一具白骨。齊此漸略。不凈觀成。名初習業位。為令略觀勝解力增。於一具中。先除足骨。思惟余骨。漸次乃至。除頭半骨。思惟半骨。齊此轉略。名已熟修位。為令略觀勝解自在。
【現代漢語翻譯】 現代漢語譯本 論中說，這裡首先應當辨析不凈觀。那麼，這種觀想的相狀是怎樣的呢？頌文說： 『爲了普遍對治四種貪慾，暫且辨析觀想骨鎖。 從廣闊到大海再到簡略，稱為初習業位。 從去除足部到頭部一半，稱為已熟修位。 將心繫在眉間，稱為超作意位。』 解釋說，修習不凈觀，正是爲了對治貪慾。貪慾有四種：一是顯色貪（對鮮艷顏色的貪戀），二是形色貪（對美好形狀的貪戀），三是妙觸貪（對美妙觸感的貪戀），四是供奉貪（對接受供養的貪戀）。通過觀想青瘀等不凈之物，來對治顯色貪；通過觀想蟲食等不凈之物，來對治形色貪；通過觀想蟲蛆等不凈之物，來對治妙觸貪；通過觀想屍體不動，來對治供奉貪。如果觀想骨鎖，修習不凈觀，就能普遍對治四種貪慾，因為骨鎖中沒有這四種貪慾的對象。 現在應當暫且辨析修習骨鎖觀。這僅僅與勝解作意（通過深刻理解而產生的意念活動）相應。所說的勝解，就是假想觀。就是在色（物質）中，產生不凈的殊勝理解。這種不凈觀，因為只是少部分地觀想，所以不能斷除煩惱。要斷除迷惑，必須全面地觀想。但能降伏貪慾，使它不表現出來。然而瑜伽師修習骨鎖觀，總共有三個階段：一是初習業位，二是已熟修位，三是超作意位。修習不凈觀，應當首先將心繫在自身的一部分，或者在足趾，或者在額頭，或者在其他任何喜歡的地方，安住其心。心能安住后，依靠勝解的力量，假想思惟，皮肉腐爛脫落，逐漸使骨頭潔凈，乃至完整地觀想全身骨鎖。見到一副骨鎖后，再觀想第二副，逐漸地從一間房屋、一座寺廟，乃至遍滿大地，以大海為邊界，骨鎖充滿。 爲了使勝解得到增長，逐漸簡略地觀想，乃至只觀想一副白骨。到此為止的簡略，不凈觀就完成了，稱為初習業位。爲了使簡略觀想的勝解力量增強，在一副骨鎖中，先去除足骨，思惟剩餘的骨頭，逐漸乃至去除頭部一半的骨頭，思惟剩餘的一半骨頭。到此為止的轉變簡略，稱為已熟修位。爲了使簡略觀想的勝解自在。
【English Translation】 English version The Treatise states: 'Here, one should first discern the contemplation of impurity (不凈觀, bù jìng guān). What are the characteristics of this contemplation?' The verse says: 'To universally cure the four types of greed, let us provisionally discern the contemplation of bone-chains (骨鎖, gǔ suǒ).' 'From vastness to the sea and then to brevity, this is called the initial practice stage (初習業位, chū xí yè wèi).' 'From removing the feet to half the head, this is called the stage of practiced cultivation (已熟修位, yǐ shú xiū wèi).' 'Focusing the mind between the eyebrows, this is called the stage of transcending conceptualization (超作意位, chāo zuò yì wèi).' Explanation: Cultivating the contemplation of impurity is precisely for curing greed. There are four types of greed: first, greed for attractive colors (顯色貪, xiǎn sè tān); second, greed for pleasing shapes (形色貪, xíng sè tān); third, greed for delightful touch (妙觸貪, miào chù tān); and fourth, greed for veneration (供奉貪, gòng fèng tān). By contemplating bluish-purple and other impure things, one cures greed for attractive colors. By contemplating worm-eaten and other impure things, one cures greed for pleasing shapes. By contemplating worms and maggots and other impure things, one cures greed for delightful touch. By contemplating a motionless corpse, one cures greed for veneration. If one contemplates bone-chains, cultivating the contemplation of impurity, one can universally cure the four types of greed because there are no objects of these four types of greed in bone-chains. Now, one should provisionally discern the cultivation of bone-chain contemplation. This is only in accordance with the 'resolution-based attention' (勝解作意, shèng jiě zuò yì). What is meant by 'resolution' is 'imaginary contemplation'. It means generating a superior understanding of impurity in form (色, sè, material). This contemplation of impurity, because it is only a partial contemplation, cannot sever afflictions. To sever delusions, one must contemplate comprehensively. However, it can subdue greed, preventing it from manifesting. However, a yogi cultivating bone-chain contemplation has three stages in total: first, the initial practice stage; second, the stage of practiced cultivation; and third, the stage of transcending conceptualization. When cultivating the contemplation of impurity, one should first focus the mind on a part of oneself, either on the toes, the forehead, or any other place one likes, and settle the mind there. Once the mind is settled, relying on the power of resolution, one should imagine and contemplate the skin and flesh rotting away, gradually making the bones clean, until one fully contemplates the entire bone-chain. After seeing one set of bones, one contemplates the second set, gradually from one room, one temple, until it fills the entire earth, with the sea as the boundary, filled with bone-chains. To increase the power of resolution, one gradually contemplates in a simplified manner, until one only contemplates one set of white bones. The completion of the contemplation of impurity up to this simplification is called the initial practice stage. To increase the power of resolution in simplified contemplation, in one set of bones, one first removes the foot bones and contemplates the remaining bones, gradually until one removes half of the head bones and contemplates the remaining half of the bones. The transformation and simplification up to this point is called the stage of practiced cultivation. To make the resolution of simplified contemplation unhindered.
除頭半骨。繫心眉間。專注一緣。湛然而住。齊此極略。名超作意位 論云。有不凈觀。有所緣少非自在少。應作四句 作意已熟。所緣自身。名為第一句。作意熟故。非自在少。所緣一身故名所緣少 作意未熟。所緣至海。名第二句。作意未熟。是自在少。所緣至海。故非所緣少 作意已熟。所緣至海。為第三句。自在所緣。俱非少也 作意未熟。所緣自身。為第四句。自在所緣。二俱少也。
從此第二諸門分別。論云。此不凈觀何性(一問)。依幾地(二問)。緣何境(三問)。何處生(四問)。何行相(五問)。緣何世(六問)。為有漏為無漏(七問)。為離染得。為加行得(八問)。頌曰。
無貪性十地 緣欲色人生 不凈自世緣 有漏通二得
釋曰。無貪性者。答初問也。謂不凈觀。無貪為體。十地者。答第二問。通依十地。謂四根本靜慮。及四近分中間欲界 言四近分者。謂四禪各有近分也 緣欲色者。答第三問。唯緣欲界顯形色 人生者。答第四問。唯在人趣生。除北俱盧。以天趣中。無有青瘀等。故無此觀 不凈者。答第五問。以不凈為行相 自世緣者。答第六問。若在過去。緣過去世。若在現在。緣現在世。若在未來。緣未來世。名自世緣。若不生法。通緣三世。有漏者。
{ "translations": [ "現代漢語譯本：", "『除頭半骨』：去除頭部的半塊骨頭，『繫心眉間』：將心專注于眉毛之間，『專注一緣』：專心專注於一個所緣，『湛然而住』：清澈明凈地安住於此。達到這種極其簡略的程度，就叫做『超作意位』。", "《論》中說：對於『不凈觀』，如果『有所緣少』且『非自在少』，應該作四句分別：", "『作意已熟，所緣自身，名為第一句』：作意已經成熟，所緣是自身，這稱為第一句。因為作意成熟，所以不是『自在少』，因為所緣是自身，所以是『所緣少』。", "『作意未熟，所緣至海，名第二句』：作意尚未成熟，所緣是直至大海，這稱為第二句。作意未成熟，是『自在少』，所緣直至大海，所以不是『所緣少』。", "『作意已熟，所緣至海，為第三句』：作意已經成熟，所緣直至大海，這是第三句。自在和所緣，都不是『少』。", "『作意未熟，所緣自身，為第四句』：作意尚未成熟，所緣是自身，這是第四句。自在和所緣，都是『少』。", "", "從此開始，對第二類問題進行各種區分。《論》中說：這個『不凈觀』是什麼性質（第一問）？依據哪幾地（第二問）？緣于什麼境界（第三問）？在何處產生（第四問）？具有什麼行相（第五問）？緣于哪個世（第六問）？是有漏還是無漏（第七問）？是離染而得，還是通過加行而得（第八問）？頌文說：", "", "『無貪性十地，緣欲色人生，不凈自世緣，有漏通二得』", "", "解釋：『無貪性』，回答第一個問題。意思是『不凈觀』以無貪為體性。『十地』，回答第二個問題。普遍依據十地，即四根本靜慮（根本定），以及四近分定、中間定和欲界。『四近分』，指的是四禪各自有近分定。『緣欲色』，回答第三個問題。只緣于欲界的顯形色。『人生』，回答第四個問題。只在人道產生，除了北俱盧洲，因為天道中沒有青瘀等現象，所以沒有這種觀想。『不凈』，回答第五個問題。以不凈作為行相。『自世緣』，回答第六個問題。如果在過去，就緣於過去世；如果在現在，就緣于現在世；如果在未來，就緣于未來世，這叫做『自世緣』。如果不生法，則普遍緣於三世。『有漏』，", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version:", "'Removing Half the Skull': Remove half of the skull. 'Focusing the Mind Between the Eyebrows': Focus the mind intently between the eyebrows. 'Concentrating on a Single Object': Focus single-mindedly on one object of concentration. 'Abiding in Clarity': Abide in this state with pristine clarity. Reaching this extremely concise state is called 'Transcending the Initial Application of Mind'.", "The Treatise states: Regarding 'Impurity Contemplation', if there is 'Limited Object of Focus' and 'Not Limited in Mastery', four distinctions should be made:", "'Mind Application is Mature, Object of Focus is Oneself, Called the First Distinction': When the application of mind is mature, and the object of focus is oneself, this is called the first distinction. Because the application of mind is mature, it is 'Not Limited in Mastery'; because the object of focus is oneself, it is 'Limited Object of Focus'.", "'Mind Application is Immature, Object of Focus Extends to the Sea, Called the Second Distinction': When the application of mind is not yet mature, and the object of focus extends to the sea, this is called the second distinction. The application of mind is immature, hence 'Limited in Mastery'; the object of focus extends to the sea, hence 'Not Limited Object of Focus'.", "'Mind Application is Mature, Object of Focus Extends to the Sea, is the Third Distinction': When the application of mind is mature, and the object of focus extends to the sea, this is the third distinction. Neither mastery nor the object of focus is 'Limited'.", "'Mind Application is Immature, Object of Focus is Oneself, is the Fourth Distinction': When the application of mind is not yet mature, and the object of focus is oneself, this is the fourth distinction. Both mastery and the object of focus are 'Limited'.", "", "From here, various distinctions are made regarding the second set of questions. The Treatise states: What is the nature of this 'Impurity Contemplation' (Question 1)? On which levels of existence does it rely (Question 2)? What realm does it focus on (Question 3)? Where does it arise (Question 4)? What are its characteristics (Question 5)? Which time period does it focus on (Question 6)? Is it with outflows or without outflows (Question 7)? Is it attained through detachment or through effort (Question 8)? The verse says:", "", "'Nature of Non-Greed, Ten Levels, Focuses on Desire and Form Realms, Human Existence, Impurity, Self-Time Focus, With Outflows, Attained Through Both'", "", "Explanation: 'Nature of Non-Greed' answers the first question. It means that 'Impurity Contemplation' has non-greed as its essence. 'Ten Levels' answers the second question. It generally relies on ten levels of existence, namely the four fundamental meditative absorptions (dhyanas), as well as the four proximate absorptions, the intermediate absorption, and the desire realm. 'Four Proximate Absorptions' refers to each of the four dhyanas having a proximate absorption. 'Focuses on Desire and Form Realms' answers the third question. It only focuses on the manifest forms and colors of the desire realm. 'Human Existence' answers the fourth question. It only arises in the human realm, except for Uttarakuru (North Kurus), because in the heavenly realms, there are no phenomena such as cyanosis and decay, so there is no such contemplation. 'Impurity' answers the fifth question. It takes impurity as its characteristic. 'Self-Time Focus' answers the sixth question. If it is in the past, it focuses on the past time; if it is in the present, it focuses on the present time; if it is in the future, it focuses on the future time, this is called 'Self-Time Focus'. If it is a non-arising dharma, then it generally focuses on the three times. 'With Outflows', " ] }
答第七問。既是假想觀。故唯有漏。通二得者。答第八問。通離染得及加行得。若曾修得。有離染得。曾未得者。有加行得。
從此第二。別釋持息念。就中分二。一明念差別。二明息差別。且釋念差別者。論云。說不凈觀相差別。已次應辨持息念。此差別相云何。頌曰。
息念慧五地 緣風依欲身 二得實外無 有六謂數等
釋曰。此有八門。息念慧者。第一齣體門。此之息念。以慧為體。息即是風。念持息故名為息念。體雖是慧。而名念者。由念力持。慧于境中。得分明故。經言阿那阿波那念。阿那者。此云遣來。謂持息入。是引外風。令入身義。阿波那者。此云遣去。謂持息出。是引內風。令出身義。五地者。第二依地門。謂依初禪近分。及二三禪近分。並中間欲界。此念唯與舍受相應故。在近分中間欲界。非餘地也。謂苦樂受。能順引尋。此念治尋。故唯舍受 緣風者。第三境界門。此定緣風 依欲身者。第四依身門。唯依欲界人天趣身。除北俱盧 二得者。第五辨得門。通離染得及加行得 實者。第六作意門。此與真實作意。相應非假想也 外無者。第七簡邪門。佛教方修。外道無有。以諸外道無說者故。自不能覺微細法故 數等者。第八辨相門。此相差別。由具六因。一數。二隨
【現代漢語翻譯】 現代漢語譯本： 回答第七個問題。既然是假想觀（一種冥想方式），所以只有有漏（指還有煩惱的狀態）。通二得（兩種獲得方式）者，回答第八個問題。通離染得（通過脫離染污而獲得）及加行得（通過努力修行而獲得）。如果曾經修得，就有離染得；如果從未獲得，就有加行得。
從此開始第二部分，分別解釋持息念（專注呼吸的禪修）。其中分為兩部分：一是說明唸的差別，二是說明息的差別。首先解釋唸的差別。《論》中說：『已經說了不凈觀（觀想身體不潔凈的禪修）的相差別，接下來應該辨別持息念。』這種差別相是什麼樣的呢？頌詞說：
『息念慧五地，緣風依欲身，二得實外無，有六謂數等。』
解釋說：這裡有八個方面。息念慧者，第一是出體門（指出其本質）。這種息念，以慧（智慧）為體。息就是風（呼吸），念持息故名為息念。體雖然是慧，而名爲念的原因，是因爲念的力量保持，慧在境界中，得分明。經中說阿那阿波那念（專注呼吸的出入）。阿那（Āna）者，這裡翻譯為『遣來』，是指持息入，是引導外風，令入身體的意思。阿波那（Apāna）者，這裡翻譯為『遣去』，是指持息出，是引導內風，令出身的意思。五地者，第二是依地門（指出所依賴的禪定層次）。是指依賴初禪近分（初禪之前的預備階段），以及二禪、三禪近分，並中間欲界（指位於欲界和色界之間的禪定狀態）。這種念只與舍受（不苦不樂的感受）相應，所以在近分、中間欲界，而不是其他禪定層次。因為苦受、樂受，能夠順著引導尋（粗略的思考）。這種念是用來對治尋的，所以只有舍受。緣風者，第三是境界門（指出所緣的對象）。這種禪定緣于風（呼吸）。依欲身者，第四是依身門（指出所依賴的身體）。只依賴欲界人天趣（欲界的人和天道）的身體，除了北俱盧（北俱盧洲的人）。二得者，第五是辨得門（辨別獲得的方式）。通離染得及加行得。實者，第六是作意門（指出所用的意念）。這與真實作意（如實的意念）相應，不是假想。外無者，第七是簡邪門（簡別外道）。佛教才修行這種方法，外道沒有。因為各外道沒有解說者，自己不能覺察微細法。數等者，第八是辨相門（辨別相狀）。這種相狀的差別，由具足六種原因：一數（計數），二隨（跟隨）
【English Translation】 English version: Answering the seventh question: Since it is an imagined contemplation (a type of meditation), it is only with outflows (referring to the state of having afflictions). Regarding those who attain through two means, answering the eighth question: It is attained through both detachment and effort. If it has been cultivated before, there is attainment through detachment; if it has never been attained, there is attainment through effort.
From here begins the second part, separately explaining mindfulness of breathing (專注呼吸的禪修, dhyāna of mindfulness of breath). It is divided into two parts: first, explaining the differences in mindfulness; second, explaining the differences in breath. First, explaining the differences in mindfulness. The Treatise says: 'Having spoken of the differences in aspects of the contemplation of impurity (觀想身體不潔凈的禪修), next, one should distinguish mindfulness of breathing.' What are these differences in aspects? The verse says:
'Mindfulness of breath, wisdom in five grounds, conditions wind, relies on desire realm body, two attainments, real, external absence, having six, namely counting, etc.'
Explanation: Here there are eight aspects. 'Mindfulness of breath, wisdom' - the first is the aspect of essence (指出其本質). This mindfulness of breath has wisdom (慧, prajñā) as its essence. Breath is wind (呼吸), therefore mindfulness holding breath is called mindfulness of breath. Although the essence is wisdom, it is called mindfulness because the power of mindfulness maintains, and wisdom is clear in the object. The sutra says Āna-āpāna-smṛti (專注呼吸的出入). Āna (Āna) here is translated as 'sending coming,' referring to holding the breath entering, which means guiding external wind to enter the body. Apāna (Apāna) here is translated as 'sending going,' referring to holding the breath exiting, which means guiding internal wind to exit the body. 'Five grounds' - the second is the aspect of grounds (指出所依賴的禪定層次). It refers to relying on the preliminary stage of the first dhyāna (初禪之前的預備階段), as well as the preliminary stages of the second and third dhyānas, and the intermediate desire realm (指位於欲界和色界之間的禪定狀態). This mindfulness only corresponds to neutral feeling (不苦不樂的感受), therefore it is in the preliminary stages and the intermediate desire realm, not in other dhyāna levels. Because painful and pleasant feelings can lead to coarse thought (粗略的思考). This mindfulness is used to counteract coarse thought, so there is only neutral feeling. 'Conditions wind' - the third is the aspect of object (指出所緣的對象). This samādhi conditions wind (呼吸). 'Relies on desire realm body' - the fourth is the aspect of body (指出所依賴的身體). It only relies on the bodies of humans and gods in the desire realm (欲界的人和天道), except for those in Uttarakuru (北俱盧洲的人). 'Two attainments' - the fifth is the aspect of attainment (辨別獲得的方式). It is attained through both detachment and effort. 'Real' - the sixth is the aspect of intention (指出所用的意念). This corresponds to real intention (如實的意念), not imagination. 'External absence' - the seventh is the aspect of distinguishing from heterodoxy (簡別外道). Only Buddhism cultivates this method; heterodox paths do not. Because the heterodox paths do not have explainers, and they cannot perceive subtle dharmas themselves. 'Counting, etc.' - the eighth is the aspect of distinguishing characteristics (辨別相狀). The differences in these characteristics are due to having six causes: first, counting (計數); second, following (跟隨).
。三止。四觀。五轉。六凈。數者謂繫心。緣出入息。從一至十。此有三失。一數減失於二謂一。二數增失。於一謂二。三雜亂失。于入謂出。于出謂入。離此三失。是名正數。中間錯亂。復應從一次第數之。終而復始。乃至得定 隨謂繫心。緣出入息。不作加行。隨息而行。止謂繫念。唯在鼻端。或於足指。隨所樂處。安止其心。觀謂觀察此息風。已並觀息俱大種造色。及依色住。心心所法。具觀五蘊。以為境界。轉謂移轉。轉息風覺。乃至世第一法位。凈謂勝進。入見道位等。乃至盡智等。為攝六相故。說頌曰 持息念應知 有六種異相 謂數隨止觀 轉凈相差別。
從此第二明息差別。論云。息相差別云何應知。頌曰。
入出息隨身 依二差別轉 情數非執受 等流非下緣
釋曰。此有六門。入出息隨身者。第一依身門。謂息隨身。以息是身一分攝故 依二差別轉者。次第二依息門。身心名二。息依身心轉也。要具四緣。息方得轉。一息所依地。謂欲界初二三禪。名有息地也。二風道通。謂口鼻也。三毛孔開。四入出息地。粗心現前 前三名身差別。后一名心差別。生無色界。四緣俱闕。若羯剌藍。頞部曇。閉尸。健南。四位唯有粗心及息地。闕餘二緣。及在欲界初二三禪。入二無心定
【現代漢語翻譯】 現代漢語譯本 三止（Samatha，止息）。四觀（Vipassanā，內觀）。五轉（Parivarta，轉變）。六凈（Visuddhi，清凈）。數（ গণনা，Counting）是指將心專注于呼吸的出入，從一數到十。這有三種過失：一是數減，將二數成一；二是數增，將一數成二；三是雜亂，將入息誤認為出息，將出息誤認為入息。離開這三種過失，就叫做正確的數息。中間如果錯亂，應當重新從一次第數起，終而復始，直到獲得禪定。 隨（Anugama，跟隨）是指將心專注于呼吸的出入，不作任何額外的努力，只是跟隨呼吸的自然流動。 止（Sthapana，安住）是指將念頭專注于鼻端，或者足趾，隨自己喜歡的地方，安住自己的心。 觀（Darśana，觀察）是指觀察這呼吸之風，以及與呼吸相關的四大種（Mahabhuta，地、水、火、風）所造之色（Rupa，物質），以及依色而住的心（Citta，意識）和心所法（Caitasika，心理活動），全面地觀察五蘊（Skandha，色、受、想、行、識），以此作為觀照的境界。 轉（Vivartana，轉變）是指轉移和轉變呼吸之風的覺受，乃至達到世第一法（Laukikāgradharma，世間最高的善法）的地位。 凈（Parisuddhi，凈化）是指進一步提升，進入見道位（Darśanamarga，聖道之初），乃至達到盡智（Ksaya-jnana，斷盡煩惱的智慧）等。爲了概括這六種修行方法，所以用偈頌說：『持息念應知，有六種異相，謂數隨止觀，轉凈相差別。』 從此第二部分說明呼吸的差別。論中說：『呼吸的相狀差別應該如何理解？』用偈頌說： 『入出息隨身，依二差別轉，情數非執受，等流非下緣。』 解釋說：這裡有六個方面。『入出息隨身』，第一是依身門，意思是呼吸跟隨身體，因為呼吸是身體的一部分。『依二差別轉』，第二是依息門，身和心被稱為二，呼吸依靠身和心而運轉。需要具備四種因緣，呼吸才能運轉：一是呼吸所依賴的處所，指欲界（Kama-dhatu，眾生有情慾的世界）的初禪、二禪、三禪，這些地方被稱為有息地；二是風道通暢，指口和鼻；三是毛孔張開；四是入出息時，粗大的心識現前。前三種是身體的差別，后一種是心的差別。出生時沒有**，這四種因緣都缺失。如果是羯剌藍（Kalala，受精卵）、頞部曇（Arbuda，胚胎初期）、閉尸（Pesi，肉團）、健南（Ghana，凝結）這四個階段，只有粗大的心識和呼吸的處所，缺少其餘兩種因緣。以及在欲界的初禪、二禪、三禪中，進入二無心定（Asamjnasamadhi，無想定）
【English Translation】 English version Three Samatha (止，Stopping). Four Vipassanā (觀，Insight). Five Parivarta (轉，Transformation). Six Visuddhi (凈，Purification). Counting (數) refers to focusing the mind on the inhalation and exhalation, counting from one to ten. This has three faults: first, counting is reduced, counting two as one; second, counting is increased, counting one as two; third, it is confused, mistaking inhalation for exhalation, and exhalation for inhalation. Avoiding these three faults is called correct counting. If there is confusion in between, one should start counting again from one, repeatedly, until one attains Samadhi (定，Concentration). Following (隨) refers to focusing the mind on the inhalation and exhalation, without making any extra effort, simply following the natural flow of the breath. Stopping (止) refers to focusing the mind on the tip of the nose, or the toes, wherever one prefers, settling one's mind. Observing (觀) refers to observing this breath wind, as well as the four great elements (四大種, Mahabhuta - earth, water, fire, wind) that are related to the breath, the form (色, Rupa - matter) created by them, and the mind (心, Citta - consciousness) and mental factors (心所法, Caitasika - mental activities) that depend on the form, comprehensively observing the five aggregates (五蘊, Skandha - form, feeling, perception, volition, consciousness), using this as the object of contemplation. Transforming (轉) refers to shifting and transforming the sensation of the breath wind, until reaching the position of the highest mundane dharma (世第一法, Laukikāgradharma - the highest wholesome dharma in the world). Purifying (凈) refers to further advancing, entering the path of seeing (見道位, Darśanamarga - the initial stage of the holy path), and even reaching the exhaustion of knowledge (盡智, Ksaya-jnana - the wisdom of exhausting afflictions), etc. In order to summarize these six practices, it is said in verse: 'Holding breath and mindfulness should be known, there are six different aspects, namely counting, following, stopping, observing, transforming, and purifying, with differences in their characteristics.' From this second part, the differences in breath are explained. The treatise says: 'How should the differences in the characteristics of breath be understood?' It is said in verse: 'Inhalation and exhalation follow the body, depending on two differences they turn, emotion and number are not grasped, equanimity is not a lower condition.' The explanation says: There are six aspects here. 'Inhalation and exhalation follow the body', the first is the dependence on the body, meaning that the breath follows the body, because the breath is a part of the body. 'Depending on two differences they turn', the second is the dependence on the breath, the body and mind are called two, and the breath turns depending on the body and mind. Four conditions are needed for the breath to turn: first, the place where the breath depends, referring to the first, second, and third Dhyanas (禪, Meditative states) of the desire realm (欲界, Kama-dhatu - the world of beings with sensual desires), these places are called places with breath; second, the wind passage is clear, referring to the mouth and nose; third, the pores are open; fourth, when inhaling and exhaling, coarse consciousness is present. The first three are differences of the body, and the last one is a difference of the mind. At birth without **, these four conditions are all lacking. In the four stages of Kalala (羯剌藍, fertilized egg), Arbuda (頞部曇, early embryo), Pesi (閉尸, fleshy mass), and Ghana (健南, congealed mass), there is only coarse consciousness and the place of breath, lacking the other two conditions. And in the first, second, and third Dhyanas of the desire realm, entering the two non-perceptual Samadhis (二無心定, Asamjnasamadhi - non-perceptual samadhi)
。唯有三緣。闕粗心一也 若在欲界等。入第四定。唯有二緣。闕粗心及毛孔開。以第四定極淳厚故。引彼大種。遍滿身中。毛孔不開也 若身生第四定。有風道通。謂口鼻也。及容有粗心。謂起下地威儀。通果心也。闕餘二緣。此上諸位。隨闕一緣。息皆不轉故。論云。謂要身中(息所依也)。有諸孔隙(孔是風道通。隙是毛孔開也)。入出息地。粗心現前(第四緣也)。息于爾時。方得轉故。出第四定等。及初生時。息最先入(謂息先無故也)。入第四定等。及后死時。息最後出(息新斷故)情數者。第三依情門。息是有情數攝。身一分故。非執受者。第四非執受門。息非執受。不與根合故。等流者。第五五類門。息是等流性。同類因生故。非下緣者。第六息觀門。息唯自上地心之所緣。非下地心緣上地息。如身生欲界。起欲界心。自地心也。起上初二三禪心。緣欲界息者。上地心也。若初禪息。唯三地緣。第二禪息。通二地緣。第三禪息。唯自地緣。若生下地。無上息故。又生上地。起下地心。非是緣息心。故下地心。不緣上地息也。如生初禪。起欲界心。唯是通果。然此通果。唯緣欲界所變化事 若生上二禪等。起初禪等心。通威儀通果。威儀唯緣初禪身業。通果亦唯緣初禪變化。故起下地心。而不能緣上地
【現代漢語翻譯】 現代漢語譯本：只有三種因緣才能導致呼吸停止。缺少粗心是其中之一。如果在欲界等地方，進入第四禪定，則只有兩種因緣，缺少粗心和毛孔張開。因為第四禪定極其純粹深厚，引導四大種遍滿全身，所以毛孔不會張開。如果身體處於第四禪定狀態，有風道（指口鼻）是通暢的，並且可能存在粗心（指產生地獄的威儀），這是通果心。缺少其餘兩種因緣。在這些更高的境界中，只要缺少任何一種因緣，呼吸都不會停止。論中說：『必須身體中有孔隙（孔指風道通暢，隙指毛孔張開），才能讓氣息出入。粗心現前（第四種因緣），呼吸才能在那時停止。』出第四禪定等情況，以及剛出生時，呼吸最先進入（因為之前沒有呼吸）。進入第四禪定等情況，以及臨終時，呼吸最後呼出（因為呼吸即將斷絕）。情數方面：第三，從依情門來說，呼吸屬於有情數所攝，因為它是身體的一部分。非執受方面：第四，從非執受門來說，呼吸不是執受，因為它不與根結合。等流方面：第五，從五類門來說，呼吸是等流性，因為它是同類因所生。非下緣方面：第六，從息觀門來說，呼吸只能被更高層次的心所緣，而不能被較低層次的心緣。例如，如果身生於欲界，產生欲界的心，這是自地心。如果產生上界的初禪、二禪、三禪的心，就能緣欲界的呼吸，這是上地心。如果是初禪的呼吸，只能被三個層次的心所緣。如果是二禪的呼吸，可以被兩個層次的心所緣。如果是三禪的呼吸，只能被自身層次的心所緣。如果生於較低的層次，就沒有更高層次的呼吸。又如，如果生於較高的層次，產生較低層次的心，這不是緣息心。所以較低層次的心不能緣較高層次的呼吸。例如，如果生於初禪，產生欲界的心，這只是通果。然而，這種通果只能緣欲界所變化的事物。如果生於上二禪等，產生初禪等心，包括威儀和通果。威儀只能緣初禪的身業，通果也只能緣初禪的變化。因此，產生較低層次的心，而不能緣較高層次的呼吸。
【English Translation】 English version: Only three conditions can cause the cessation of breath. The lack of coarse thought ( crude mind) is one of them. If one is in the desire realm, etc., and enters the fourth Dhyana (fourth meditative state), there are only two conditions, lacking coarse thought and the opening of pores. Because the fourth Dhyana is extremely pure and profound, guiding the great elements to pervade the entire body, the pores will not open. If the body is in the fourth Dhyana state, the wind passage (referring to the mouth and nose) is open, and there may be coarse thought (referring to generating the deportment of the lower realm), which is the mind of penetration result. The remaining two conditions are lacking. In these higher realms, as long as any one condition is lacking, the breath will not cease. The treatise says: 'It is necessary for the body to have apertures (apertures refer to the wind passage being open, gaps refer to the pores being open) for the breath to enter and exit. When coarse thought is present (the fourth condition), the breath can then cease.' When exiting the fourth Dhyana, etc., and at the time of birth, the breath enters first (because there was no breath before). When entering the fourth Dhyana, etc., and at the time of death, the breath exits last (because the breath is about to cease). Regarding emotional aspects: third, from the perspective of the dependent emotion gate, breath is included in the emotional number, because it is a part of the body. Regarding non-apprehension: fourth, from the perspective of the non-apprehension gate, breath is not apprehended, because it does not combine with the roots. Regarding outflow: fifth, from the perspective of the five categories gate, breath is of the outflow nature, because it is produced by a similar cause. Regarding non-lower object: sixth, from the perspective of the breath contemplation gate, breath can only be cognized by the mind of a higher level, and cannot be cognized by the mind of a lower level. For example, if one is born in the desire realm and generates the mind of the desire realm, this is the mind of one's own realm. If one generates the mind of the upper realm's first Dhyana, second Dhyana, and third Dhyana, one can cognize the breath of the desire realm, which is the mind of the upper realm. If it is the breath of the first Dhyana, it can only be cognized by the mind of three levels. If it is the breath of the second Dhyana, it can be cognized by the mind of two levels. If it is the breath of the third Dhyana, it can only be cognized by the mind of its own level. If one is born in a lower level, there is no breath of a higher level. Also, if one is born in a higher level and generates the mind of a lower level, this is not the mind that cognizes breath. Therefore, the mind of a lower level cannot cognize the breath of a higher level. For example, if one is born in the first Dhyana and generates the mind of the desire realm, this is only the penetration result. However, this penetration result can only cognize the things transformed by the desire realm. If one is born in the upper two Dhyanas, etc., and generates the mind of the first Dhyana, etc., including deportment and penetration result. Deportment can only cognize the bodily karma of the first Dhyana, and penetration result can only cognize the transformations of the first Dhyana. Therefore, generating the mind of a lower level cannot cognize the breath of a higher level.
息也。
俱舍論頌疏論本第二十二 大正藏第 41 冊 No. 1823 俱舍論頌疏論本
俱舍論頌疏論本第二十三
從此第三。明四念住。就中分二。一明別相念住。二明總相念住。且初明別相者。論云。如是已說入修二門。由此二門。心便得定。心得定已。復何有所修。頌曰。
依已修成止 為觀修念住 以自相共相 觀身受心法 自性聞等慧 余相雜所緣 說次第隨生 治倒故唯四
釋曰。依已修成止為觀修念住者。依前二門。已修成止。梵云奢摩多。此云止也 次應為觀修四念住。觀者。梵云毗缽舍那。即是慧也。以自相共相觀身受心法者。釋也 或以自相。或以共相。別觀身受心法 身受心法。各別自性。名為自相。大種造色。是身自性。受是受性。心是心性。除此三外。所餘諸法。名法自性 一切有為。皆非常相(通道諦也)。一切有漏。皆是苦性(唯苦集諦也)。及一切法。空非我性(通四諦及虛空非擇滅也)。此非常等。諸法共有。名為共相 共相別觀者。謂且觀身與余有為。同非常相。與余有漏。同是苦相。與一切法。同空非我相。受等亦爾 問如何得知念住成滿。答觀身至一極微一剎那時。名為身念住滿。觀受心法。至一剎那。名受等滿。
【現代漢語翻譯】 現代漢語譯本 息滅煩惱。
《俱舍論頌疏論本》第二十二
《俱舍論頌疏論本》第二十三
從此第三部分，闡明四念住。其中分為兩部分：一是闡明別相念住，二是闡明總相念住。首先闡明別相念住。《俱舍論》中說：『如是已說入修二門。由此二門。心便得定。心得定已。復何有所修。』頌文說：
『依已修成止，為觀修念住，以自相共相，觀身受心法，自性聞等慧，余相雜所緣，說次第隨生，治倒故唯四。』
解釋：『依已修成止為觀修念住者』，依據前面所說的兩種修行方法，已經修成了『止』（梵文：奢摩他（Śamatha），意思是止息）。接下來應當爲了『觀』而修習四念住。『觀』，梵文是毗缽舍那（Vipaśyanā），也就是智慧。『以自相共相觀身受心法者』，這是解釋說明。或者以自相，或者以共相，分別觀察身、受、心、法。身、受、心、法，各自具有的獨特性質，稱為自相。四大種和所造的色法，是身的自性。感受是受的自性。心是心的自性。除了這三者之外，其餘的諸法，稱為法的自性。一切有為法，都具有無常的性質（通於道諦）。一切有漏法，都具有是苦的性質（唯苦諦和集諦）。以及一切法，都具有空和非我的性質（通於四諦以及虛空和非擇滅）。這種無常等等，是諸法共有的性質，稱為共相。分別觀察共相，就是說，暫且觀察身與其餘的有為法，同樣具有無常的性質；與其餘的有漏法，同樣具有是苦的性質；與一切法，同樣具有空和非我的性質。受等等也是這樣。問：如何得知念住修習圓滿？答：觀察身到一極微、一剎那的時候，稱為身念住圓滿。觀察受、心、法，到一剎那的時候，稱為受等念住圓滿。
【English Translation】 English version Cessation.
Kośa-śāstra-bhāsya-vrtti Volume 22
Kośa-śāstra-bhāsya-vrtti Volume 23
From this third section, we elucidate the Four Foundations of Mindfulness (Sati-patthana). It is divided into two parts: first, clarifying the specific characteristics of mindfulness; second, clarifying the general characteristics of mindfulness. First, we clarify the specific characteristics. The Kośa states: 'Thus, the two doors of entry and practice have been explained. Through these two doors, the mind attains concentration. Once the mind is concentrated, what else is there to cultivate?' The verse says:
'Relying on the already cultivated Samatha (止), one cultivates the Foundations of Mindfulness for Vipassanā (觀); observing the body, feelings, mind, and dharmas with their own characteristics and shared characteristics; the wisdom of self-nature, learning, etc.; other aspects are mixed with the object; the order is said to arise sequentially; because it cures the inversions, there are only four.'
Explanation: 'Relying on the already cultivated Samatha (止), one cultivates the Foundations of Mindfulness for Vipassanā (觀)' means that based on the two methods of practice mentioned earlier, one has already cultivated Samatha (奢摩他 (Śamatha), meaning cessation). Next, one should cultivate the Four Foundations of Mindfulness for Vipassanā (毗缽舍那 (Vipaśyanā), which is wisdom). 'Observing the body, feelings, mind, and dharmas with their own characteristics and shared characteristics' is an explanation. Either with their own characteristics or with their shared characteristics, one separately observes the body, feelings, mind, and dharmas. The unique nature that each of the body, feelings, mind, and dharmas possesses is called its own characteristic. The four great elements (四大種) and the derived form (所造色) are the self-nature of the body. Feeling is the self-nature of feeling. Mind is the self-nature of mind. Apart from these three, the remaining dharmas are called the self-nature of dharma. All conditioned phenomena have the characteristic of impermanence (通於道諦 (related to the Path Truth)). All defiled phenomena have the characteristic of suffering (唯苦集諦 (only related to the Truth of Suffering and the Truth of Origin)). And all dharmas have the characteristic of emptiness and non-self (通四諦及虛空非擇滅 (related to the Four Noble Truths, space, and non-selective cessation)). These characteristics of impermanence, etc., are shared by all dharmas and are called shared characteristics. Separately observing the shared characteristics means, for example, observing that the body, like other conditioned phenomena, also has the characteristic of impermanence; like other defiled phenomena, it also has the characteristic of suffering; like all dharmas, it also has the characteristic of emptiness and non-self. The same applies to feelings, etc. Question: How do we know when the cultivation of the Foundations of Mindfulness is complete? Answer: When observing the body down to one ultimate particle (極微) and one instant (剎那), it is called the completion of the Foundation of Mindfulness of the Body. When observing feelings, mind, and dharmas down to one instant, it is called the completion of the Foundations of Mindfulness of Feelings, etc.
以非色故。無一極微 自性聞等慧余相雜所緣者。出體也。念住有三。一自性念住。以慧為體。此通三慧也。慧名念住者。謂由念力。令慧住境。或由慧力。令念住境。故名念住 二相雜念住。謂慧及相應。並俱有四相為體。互相雜故。名為相雜 三所緣念住。謂身。受。心法。為體。此是念住所緣境故 三中相雜。能斷煩惱。以攝慧故。自性不能斷惑。以太減故。夫斷煩惱。必須慧解及俱有法。自性唯慧。故太減也。所緣念住。不能斷惑。以太增故。有非俱有故。太增也 所緣念住。復有三種。一緣自相續身。二緣他相續身。三緣自他俱相續身。其身受心法。各有三。緣自他俱相續異故 身受心法。四各有三。總成十二。說次第隨生者。說四念住次第。隨生先後也。謂身最粗。次受是粗。次心是粗。法最為細。攝涅槃故 隨境粗者。應先觀故。故身念住。最初生也。又論云。或諸欲貪。于身處轉。故四念住。觀身在初。然貪于身。由欣樂受。欣樂於受。由心不調。心之不調。由惑未斷。法中攝惑故。法第四也。故觀受等。如是次第。治倒故唯四者。此四念住。觀身不凈。觀受是苦。觀心無常。觀法無我。治彼常樂我凈四顛倒故。故唯立四 論云。四中三種。唯名不雜緣。第四所緣。通雜不雜。若唯觀法。名不雜緣。
【現代漢語翻譯】 現代漢語譯本：因為不是色（rupa）的緣故，所以沒有最小的極微（paramanu）。自性念住（svabhava-smrti-upasthana）以聞、思、修等智慧為體性，相雜念住（samsarga-smrti-upasthana）和所緣念住（alambana-smrti-upasthana）是其餘的相。這是在說明它們的體性。念住有三種：一是自性念住，以智慧為體性，這裡說的智慧包括聞慧（sruta-maya-prajna）、思慧（cinta-maya-prajna）和修慧（bhavana-maya-prajna）。之所以稱智慧爲念住，是因為通過唸的力量，使智慧安住于所觀之境；或者通過智慧的力量，使念安住于所觀之境，所以稱爲念住。二是相雜念住，指的是智慧以及與智慧相應的心理活動，以及與智慧同時生起的四相（生、住、異、滅）為體性。因為它們互相交雜，所以稱為相雜念住。三是所緣念住，以身體（kaya）、感受（vedana）、心（citta）、法（dharma）為體性。這是念住所觀的境界。 在這三種念住中，相雜念住能夠斷除煩惱，因為它包含了智慧。自性念住不能斷除煩惱，因為它過於單薄。要斷除煩惱，必須要有智慧的理解以及與智慧同時生起的法。自性念住只有智慧，所以過於單薄。所緣念住也不能斷除煩惱，因為它過於繁雜，因為它包含非同時生起的法，所以過於繁雜。 所緣念住又有三種：一是緣自身相續的身（svasantana-kaya）；二是緣他人相續的身（parasantana-kaya）；三是緣自他共同相續的身（svapara-santana-kaya）。身體、感受、心、法，各有這三種緣，因為所緣的對象是自身、他人和自他共同相續的不同。 身體、感受、心、法，各有三種緣，總共十二種。說次第隨生，是指四念住（catuh-smrti-upasthana）生起的先後順序。身體最為粗重，其次是感受比較粗重，再次是心比較粗重，法最為細微，因為它包含了涅槃（nirvana）。 隨著所觀之境由粗到細，應該先觀察粗重的，所以身體念住最先產生。另外，論中說：『各種欲貪，在身體處流轉。』所以四念住中，觀身在最開始。然而，對身體的貪戀，是由於欣樂感受；欣樂感受，是由於心不調伏；心不調伏，是由於迷惑沒有斷除。法中包含了迷惑，所以法排在第四位。因此，觀察感受等，按照這樣的順序，是爲了對治顛倒。之所以只有四種念住，是因為這四念住，觀察身體是不凈的（asubha），觀察感受是痛苦的（duhkha），觀察心是無常的（anitya），觀察法是無我的（anatman），是爲了對治常、樂、我、凈這四種顛倒。 論中說：『四種念住中，三種只是名稱上不雜緣，第四種所緣，既可以通於雜緣，也可以通於不雜緣。』如果只是觀察法，就稱為不雜緣。
【English Translation】 English version: Because it is not rupa (form), there is no ultimate particle (paramanu). The self-nature mindfulness (svabhava-smrti-upasthana) has the wisdom of hearing, thinking, and cultivation as its essence. The mixed mindfulness (samsarga-smrti-upasthana) and the object mindfulness (alambana-smrti-upasthana) are the remaining aspects. This is to explain their nature. There are three types of mindfulness: first, self-nature mindfulness, which has wisdom as its essence, including the wisdom of hearing (sruta-maya-prajna), thinking (cinta-maya-prajna), and cultivation (bhavana-maya-prajna). Wisdom is called mindfulness because, through the power of mindfulness, wisdom abides in the object of observation; or through the power of wisdom, mindfulness abides in the object of observation, hence it is called mindfulness. Second, mixed mindfulness refers to wisdom and the corresponding mental activities, as well as the four characteristics (birth, duration, change, and extinction) that arise simultaneously with wisdom, as its essence. Because they are mixed together, it is called mixed mindfulness. Third, object mindfulness, which has the body (kaya), feeling (vedana), mind (citta), and dharma as its essence. This is the object of mindfulness. Among these three types of mindfulness, mixed mindfulness can cut off afflictions because it contains wisdom. Self-nature mindfulness cannot cut off afflictions because it is too thin. To cut off afflictions, there must be wisdom and the dharmas that arise simultaneously with wisdom. Self-nature mindfulness only has wisdom, so it is too thin. Object mindfulness cannot cut off afflictions either because it is too complex, as it includes non-simultaneous dharmas, so it is too complex. Object mindfulness also has three types: first, focusing on one's own body continuum (svasantana-kaya); second, focusing on another's body continuum (parasantana-kaya); third, focusing on the body continuum of both oneself and others (svapara-santana-kaya). The body, feeling, mind, and dharma each have these three types of focus, because the objects of focus are different: oneself, others, and the continuum of both oneself and others. The body, feeling, mind, and dharma each have three types of focus, totaling twelve. Saying 'arising in sequence' refers to the order in which the four mindfulnesses (catuh-smrti-upasthana) arise. The body is the coarsest, followed by feeling which is coarser, then the mind which is coarser, and dharma is the finest because it includes nirvana (nirvana). As the object of observation goes from coarse to fine, one should first observe the coarse, so body mindfulness arises first. Also, the treatise says: 'Various desires and cravings flow in the body.' Therefore, in the four mindfulnesses, observing the body is at the beginning. However, attachment to the body is due to delighting in feeling; delighting in feeling is due to the mind not being subdued; the mind not being subdued is due to delusion not being cut off. Dharma includes delusion, so dharma is ranked fourth. Therefore, observing feeling, etc., in this order is to counteract the inversions. The reason there are only four mindfulnesses is because these four mindfulnesses observe the body as impure (asubha), observe feeling as suffering (duhkha), observe the mind as impermanent (anitya), and observe dharma as selfless (anatman), in order to counteract the four inversions of permanence, pleasure, self, and purity. The treatise says: 'Among the four mindfulnesses, three are only nominally unmixed in their focus, and the fourth object can be both mixed and unmixed.' If one only observes dharma, it is called unmixed focus.
若於身等。二三或四。總而觀察。名為雜緣。解云。于身等四。或二二合緣。三三合緣。或四總緣。雜身等故。名雜緣也。
從此第二。明總相緣。論云。如是熟修雜緣身等。法念住已。復何所修。頌曰。
彼居法念住 總觀四所緣 修非常及苦 空非我行相
釋曰。言彼居者。彼觀行者。居此總雜法念住也。總觀身等四所緣境。修四行相。謂非常等 前別相位。有雜緣者。或二三四 今此雜緣。唯總相緣四。與前別故。總相念住。唯是總雜法念住也。
從此第四。明暖等四善根。就中有五。一明善根觀行。二諸門分別。三明善根勝利。四明三乘轉根。五明修果遠近。且第一明觀行者。論云。修此觀已。生何善根。頌曰。
從此生暖法 具觀四聖諦 修十六行相 次生頂亦然 如是二善根 皆初法后四 次忍唯法念 下中品同頂 上唯觀欲苦 一行一剎那 世第一亦然 皆慧五除得
釋曰。從此生暖法者。從此總相念住成就已。次生暖法。此法如暖立暖法名。聖道如火。能燒惑薪。聖火前相。故名為暖 具觀四聖諦修十六行相者。此明暖位也。此暖善根。分位長故。能具觀四聖諦。及能具修十六行相。觀苦聖諦。修四行相非常苦空非我 觀集聖諦。修
【現代漢語翻譯】 現代漢語譯本：如果對於身體等等，二個、三個或者四個，總合起來觀察，這叫做雜緣。解釋說，對於身體等四種（所緣），或者兩個兩個合起來緣，三個三個合起來緣，或者四個總合起來緣，因為混雜了身體等等，所以叫做雜緣。
從此第二部分，闡明總相緣。論中說：『像這樣熟練地修習雜緣身體等等的法念住之後，接下來應該修習什麼呢？』頌詞說：
『彼居法念住，總觀四所緣，修非常及苦，空非我行相。』
解釋說：『言彼居者』，是指那位觀行者，安住于這總雜法念住之中。總觀身體等等四種所緣境，修習四種行相，即非常等等。前面的別相位的雜緣，或者二個、三個、四個（合緣），現在這裡的雜緣，唯有總相緣四種。與前面的別相不同，總相念住，唯是總雜法念住。
從此第四部分，闡明暖等四善根。其中有五個方面：一是闡明善根觀行，二是各種門類的分別，三是闡明善根的勝利，四是闡明三乘的轉根，五是闡明修習果報的遠近。首先是第一點，闡明觀行者。論中說：『修習這種觀行之後，會產生什麼善根呢？』頌詞說：
『從此生暖法，具觀四聖諦（catu-āryasatya），修十六行相，次生頂亦然，如是二善根，皆初法后四，次忍唯法念，下中品同頂，上唯觀欲苦，一行一剎那，世第一亦然，皆慧五除得。』
解釋說：『從此生暖法者』，是指從此總相念住成就之後，接下來產生暖法。此法如暖氣一般，因此立名為暖法。聖道（ārya-mārga）如火，能夠焚燒煩惱的柴薪，暖法是聖火之前的徵兆，所以叫做暖。『具觀四聖諦修十六行相者』，這是闡明暖位的狀態。此暖善根，因為分位時間長，所以能夠全面地觀察四聖諦，以及能夠全面地修習十六行相。觀察苦聖諦，修習四種行相：非常、苦、空、非我；觀察集聖諦，修習……
【English Translation】 English version: If, with regard to the body and so on, two, three, or four are observed together, this is called 'mixed conditions' (雜緣, zá yuán). The explanation is that with regard to the four (objects of observation) such as the body, either two are combined, three are combined, or all four are combined. Because the body and so on are mixed, it is called 'mixed conditions'.
From this second part, the general characteristics of conditions are clarified. The treatise says: 'Having thus skillfully cultivated the mindfulness of the Dharma (法念住, fǎ niàn zhù) regarding the mixed conditions of the body and so on, what should be cultivated next?' The verse says:
'He dwells in mindfulness of Dharma, observing all four objects, cultivating impermanence and suffering, emptiness and non-self aspects.'
The explanation is: 'The one who dwells' refers to the practitioner who dwells in this general and mixed mindfulness of Dharma. He observes all four objects of observation, such as the body, and cultivates the four aspects, namely impermanence and so on. The previous mixed conditions in the specific aspect position were either two, three, or four (combined). Now, the mixed conditions here are only the general aspect of the four. Different from the previous specific aspect, the mindfulness of the general aspect is only the general and mixed mindfulness of Dharma.
From this fourth part, the four roots of goodness, such as warmth, are clarified. There are five aspects within this: first, clarifying the practice of observing the roots of goodness; second, distinguishing the various categories; third, clarifying the benefits of the roots of goodness; fourth, clarifying the transformation of roots in the three vehicles; and fifth, clarifying the proximity of the fruits of cultivation. First, the first point is clarifying the practitioner. The treatise says: 'Having cultivated this observation, what roots of goodness are produced?' The verse says:
'From this, the Dharma of warmth arises, fully observing the Four Noble Truths (catu-āryasatya), cultivating the sixteen aspects. Next, the peak arises as well. These two roots of goodness are both initially Dharma and then the four. Next, forbearance is only mindfulness of Dharma. The lower and middle grades are the same as the peak. The upper grade only observes the suffering of desire, one aspect in one moment. The foremost in the world is also like this, all wisdom except for the attained.'
The explanation is: 'From this, the Dharma of warmth arises' means that after the accomplishment of this general aspect of mindfulness, the Dharma of warmth arises next. This Dharma is like warmth, hence the name 'Dharma of warmth'. The Noble Path (ārya-mārga) is like fire, capable of burning the firewood of afflictions. The warmth is a sign before the Noble Fire, hence it is called warmth. 'Fully observing the Four Noble Truths, cultivating the sixteen aspects' clarifies the state of warmth. This root of goodness of warmth, because its duration is long, is able to fully observe the Four Noble Truths and is able to fully cultivate the sixteen aspects. Observing the Truth of Suffering, cultivating the four aspects: impermanence, suffering, emptiness, and non-self; observing the Truth of the Origin, cultivating...
四行相。因集生緣 觀滅聖諦。修四行相滅靜妙離 觀道聖諦。修四行相。道如行出。釋此相義后當辨之 次生頂亦然者修暖善根。有下中上。至成滿時。有善根生。名為頂法。亦觀四諦。修十六行相。同前暖位。故言亦然。暖頂二善根。俱名動善。可退動故。動善根中。頂為最勝。如人頂故。名為頂法 又忍位。是進暖位。是退此頂。在進退兩際。猶如山頂。故名為頂 如是二善根皆初法后四者。暖頂二善根。初安足時。皆法念住。后增進時。通四念住。初安足者。謂此暖頂。以十六行相。最初游踐四聖諦跡。名初安足。即初起也。謂見道中。唯法念住。以暖頂位。順見道故。故初安足。唯法念住。后增進時。稍容預故。故得通修四念住也 次忍唯法念者。從頂善根。有善根生。名為忍法。忍可四諦。最殊勝故。又無退故。名為忍法。忍初安足。及后增進。唯法念住。近見道故。故初與后。皆法念住 頌言下中品同頂者。此忍善根。有下中上品。下中二位。同前頂位。具觀四諦。修十六行相也。上唯觀欲苦一行一剎那者。上品忍位唯觀欲苦。唯以一行一剎那心。名為上忍也 今略明忍位下中上品者。若下品忍。具觀四諦。修十六行。中品忍位。減緣減行 上下八諦。名之為緣。所緣境故 上界四諦。有十六行。欲界
【現代漢語翻譯】 現代漢語譯本 四行相：因緣和合而生，觀察滅盡的聖諦。修習四行相：滅、靜、妙、離，觀察道諦。修習四行相：道如行出。這些相的意義將在後面解釋。 其次，頂位也是如此：修習暖善根，有下、中、上三種。到成就圓滿時，有善根產生，名為頂法。也觀察四諦，修習十六行相，與前面的暖位相同，所以說『也是如此』。暖位和頂位這兩種善根，都名為動善，因為可以退轉動搖。在動善根中，頂位最為殊勝，如同人的頭頂，所以名為頂法。 又，忍位是前進暖位，是退此頂位，處在進退的交界處，猶如山頂，所以名為頂位。像這樣，兩種善根都是初法后四者：暖位和頂位這兩種善根，最初安住時，都是法念住；後來增進時，通於四念住。最初安住，是指此暖位和頂位，以十六行相，最初遊歷四聖諦的足跡，名為最初安住，也就是最初發起。意思是說，在見道中，只有法念住，因為暖位和頂位順於見道，所以最初安住，只有法念住。後來增進時，稍微容許其他念住，所以可以通修四念住。 其次，忍位唯有法念住：從頂善根，有善根產生，名為忍法。忍可四諦，最為殊勝，又沒有退轉，所以名為忍法。忍位最初安住，以及後來增進，都唯有法念住，因為接近見道，所以最初和後來，都是法念住。 頌文說下中品同頂位：此忍善根，有下、中、上三品。下品和中品，與前面的頂位相同，都具足觀察四諦，修習十六行相。上品忍位，唯獨觀察欲苦，唯獨以一行一剎那的心，名為上品忍。 現在簡略說明忍位的下、中、上品：如果是下品忍，具足觀察四諦，修習十六行相；中品忍位，減少所緣和行相。上下八諦，名為所緣，因為是所緣的境界。上界四諦，有十六行。欲界
【English Translation】 English version Four aspects of characteristics: Dependent origination gives rise to conditioned existence; contemplate the cessation of the Noble Truth of Suffering. Cultivate the four aspects of characteristics: cessation, tranquility, subtlety, and detachment; contemplate the Noble Truth of the Path. Cultivate the four aspects of characteristics: the path is like a way out. The meaning of these aspects will be explained later. Next, the stage of 'Top' is also similar: Cultivate the root of good of 'Warmth', which has lower, middle, and upper levels. When it reaches completion, a root of good arises, called the 'Top Dharma'. Also contemplate the Four Noble Truths, cultivating the sixteen aspects of characteristics, similar to the previous stage of 'Warmth', hence the saying 'also similar'. The two roots of good, 'Warmth' and 'Top', are both called 'Moving Good', because they can regress and waver. Among the 'Moving Good' roots, 'Top' is the most superior, like the top of a person's head, hence it is called 'Top Dharma'. Furthermore, the stage of 'Forbearance' is advancing from the stage of 'Warmth', and regressing from the stage of 'Top', being at the boundary of advancing and regressing, like the top of a mountain, hence it is called 'Top'. Like this, both roots of good are initially Dharma Mindfulness, and later Four Mindfulnesses: The two roots of good, 'Warmth' and 'Top', when initially established, are both Dharma Mindfulness; later, when progressing, they encompass the Four Mindfulnesses. 'Initially established' refers to this 'Warmth' and 'Top', using the sixteen aspects of characteristics, initially traversing the traces of the Four Noble Truths, called 'initially established', which is the initial arising. It means that in the Path of Seeing, there is only Dharma Mindfulness, because the stages of 'Warmth' and 'Top' are in accordance with the Path of Seeing, so initially established, there is only Dharma Mindfulness. Later, when progressing, other mindfulnesses are slightly allowed, so one can cultivate all Four Mindfulnesses. Next, 'Forbearance' is only Dharma Mindfulness: From the root of good of 'Top', a root of good arises, called 'Forbearance Dharma'. 'Forbearance' acknowledges the Four Noble Truths, being the most superior, and without regression, hence it is called 'Forbearance Dharma'. The initial establishment of 'Forbearance', and later progression, are both only Dharma Mindfulness, because it is close to the Path of Seeing, so initially and later, it is all Dharma Mindfulness. The verse says that the lower and middle grades are the same as 'Top': This root of good of 'Forbearance' has lower, middle, and upper grades. The lower and middle grades are the same as the previous stage of 'Top', both fully contemplating the Four Noble Truths, cultivating the sixteen aspects of characteristics. The upper grade of 'Forbearance' only contemplates the suffering of desire, only with one aspect and one moment of mind, called upper 'Forbearance'. Now, briefly explain the lower, middle, and upper grades of 'Forbearance': If it is lower 'Forbearance', fully contemplate the Four Noble Truths, cultivating the sixteen aspects of characteristics; the middle grade of 'Forbearance' reduces the objects and aspects of characteristics. The upper and lower eight truths are called objects, because they are the objects of contemplation. The Four Noble Truths of the upper realm have sixteen aspects. The realm of desire
四諦。有十六行。總計合成三十二行。名之為行。能緣行故。應知七週減緣。二十四周減行。謂以四行。觀欲界苦。如是乃至以四行相。觀欲界道。后以三行。觀上界道。減餘一行。名一週也 又以四行。觀欲界苦。如是乃至后以二行。觀上界道。減餘二行。第二週也 又以四行。觀欲界苦。如是乃至以一行相。觀上界道。減餘三行。第三週也 又以四行。觀欲界苦。如是乃至以四行相。觀欲界道。不觀上界道。名為減緣。減緣之時。雖亦減行。減緣攝故。不名減行。此第四周也。此第四周。即是一週減緣攝也 如減上界道諦。如此減餘七諦行相。亦爾。唯于緣中。不減欲苦。減餘七諦。名七週減緣 總而言之。上下八諦。各減三行。謂欲界苦下。一行相留故。不減。所餘七諦。餘一行相。與緣同減故。但言三。三八二十四。名二十四周減行。理實言之。三十一週減行。謂餘七行。減緣攝故。是故但言二十四也。于減行中。初減一行。名中忍初。如是乃至。減欲界苦下二行相時。但有二行。二剎那心。觀欲界苦名中忍滿 唯有一行一剎那心。觀欲界苦。名為上忍 就此中忍。未減道時。雖減行相。猶觀道故。故得具修四種諦也。頌言中品忍同頂位觀四諦者。約此說也 至中忍滿。唯觀一諦。不具四也 又于中忍。未減
【現代漢語翻譯】 現代漢語譯本： 四諦（苦、集、滅、道四種真理）有十六種行相（每一諦有四種行相），總共合成為三十二種行相，這被稱為『行』。因為能夠緣取這些行相，所以應當知道有七週減緣和二十四周減行。 所謂以四種行相觀察欲界苦諦，像這樣乃至以四種行相觀察欲界道諦，之後以三種行相觀察上界道諦，減少剩餘的一種行相，這被稱為一週。 又以四種行相觀察欲界苦諦，像這樣乃至之後以兩種行相觀察上界道諦，減少剩餘的兩種行相，這是第二週。 又以四種行相觀察欲界苦諦，像這樣乃至以一種行相觀察上界道諦，減少剩餘的三種行相，這是第三週。 又以四種行相觀察欲界苦諦，像這樣乃至以四種行相觀察欲界道諦，不觀察上界道諦，這被稱為減緣。在減緣的時候，雖然也減少行相，但因為被減緣所包含，所以不稱為減行。這是第四周。這第四周，就是一週減緣所包含的。 像減少上界道諦一樣，這樣減少其餘七諦的行相也是如此。只有在緣取時，不減少欲界苦諦，減少其餘七諦，這被稱為七週減緣。 總而言之，上下八諦，各自減少三種行相。所謂欲界苦諦下，因為留下一種行相，所以不減少。其餘七諦，剩餘的一種行相，與緣取一同減少，所以只說三種。三八二十四，被稱為二十四周減行。實際上來說，是三十一週減行，因為剩餘的七種行相，被減緣所包含，所以只說二十四。 在減少行相中，最初減少一種行相，被稱為中忍初。像這樣乃至減少欲界苦諦下的兩種行相時，只有兩種行相，兩個剎那的心，觀察欲界苦諦，被稱為中忍滿。 只有一種行相，一個剎那的心，觀察欲界苦諦，被稱為上忍。 就這個中忍來說，在未減少道諦時，雖然減少行相，仍然觀察道諦，所以能夠具足修習四種諦。頌文說『中品忍同頂位觀四諦』，就是指這種情況。到了中忍滿，只觀察一種諦，不具足四種諦。 又在中忍，未減
English version: The Four Noble Truths (suffering, origin, cessation, path) have sixteen aspects (each truth has four aspects), which together form thirty-two aspects. These are called 'aspects'. Because one can cognize these aspects, it should be known that there are seven cycles of reduced object and twenty-four cycles of reduced aspect. That is, observing the truth of suffering in the desire realm with four aspects, and so on, up to observing the truth of the path in the desire realm with four aspects, then observing the truth of the path in the upper realms with three aspects, reducing the remaining one aspect, this is called one cycle. Again, observing the truth of suffering in the desire realm with four aspects, and so on, up to observing the truth of the path in the upper realms with two aspects, reducing the remaining two aspects, this is the second cycle. Again, observing the truth of suffering in the desire realm with four aspects, and so on, up to observing the truth of the path in the upper realms with one aspect, reducing the remaining three aspects, this is the third cycle. Again, observing the truth of suffering in the desire realm with four aspects, and so on, up to observing the truth of the path in the desire realm with four aspects, without observing the truth of the path in the upper realms, this is called reduced object. When the object is reduced, although the aspects are also reduced, because it is included in the reduced object, it is not called reduced aspect. This is the fourth cycle. This fourth cycle is included in one cycle of reduced object. Just as the truth of the path in the upper realms is reduced, so too are the aspects of the remaining seven truths reduced. Only in cognition is the truth of suffering in the desire realm not reduced; the remaining seven truths are reduced, which is called seven cycles of reduced object. In summary, the eight truths, upper and lower, each have three aspects reduced. That is, under the truth of suffering in the desire realm, because one aspect remains, it is not reduced. The remaining seven truths have one aspect remaining, which is reduced along with the object, so only three are mentioned. Three times eight is twenty-four, which is called twenty-four cycles of reduced aspect. In reality, it is thirty-one cycles of reduced aspect, because the remaining seven aspects are included in the reduced object, so only twenty-four are mentioned. In the reduction of aspects, the initial reduction of one aspect is called the beginning of the middle forbearance. And so on, up to when two aspects under the truth of suffering in the desire realm are reduced, there are only two aspects, two moments of mind, observing the truth of suffering in the desire realm, which is called the completion of the middle forbearance. Only one aspect, one moment of mind, observing the truth of suffering in the desire realm, is called the upper forbearance. Regarding this middle forbearance, when the truth of the path has not been reduced, although the aspects are reduced, the truth of the path is still observed, so one can fully cultivate the four truths. The verse 'The middle-grade forbearance observes the four truths in the same position as the peak' refers to this situation. Upon reaching the completion of the middle forbearance, only one truth is observed, not all four. Furthermore, in the middle forbearance, not yet reduced
【English Translation】 English version: The Four Noble Truths (suffering, origin, cessation, path) have sixteen aspects (each truth has four aspects), which together form thirty-two aspects. These are called 'aspects'. Because one can cognize these aspects, it should be known that there are seven cycles of reduced object and twenty-four cycles of reduced aspect. That is, observing the truth of suffering in the desire realm with four aspects, and so on, up to observing the truth of the path in the desire realm with four aspects, then observing the truth of the path in the upper realms with three aspects, reducing the remaining one aspect, this is called one cycle. Again, observing the truth of suffering in the desire realm with four aspects, and so on, up to observing the truth of the path in the upper realms with two aspects, reducing the remaining two aspects, this is the second cycle. Again, observing the truth of suffering in the desire realm with four aspects, and so on, up to observing the truth of the path in the upper realms with one aspect, reducing the remaining three aspects, this is the third cycle. Again, observing the truth of suffering in the desire realm with four aspects, and so on, up to observing the truth of the path in the desire realm with four aspects, without observing the truth of the path in the upper realms, this is called reduced object. When the object is reduced, although the aspects are also reduced, because it is included in the reduced object, it is not called reduced aspect. This is the fourth cycle. This fourth cycle is included in one cycle of reduced object. Just as the truth of the path in the upper realms is reduced, so too are the aspects of the remaining seven truths reduced. Only in cognition is the truth of suffering in the desire realm not reduced; the remaining seven truths are reduced, which is called seven cycles of reduced object. In summary, the eight truths, upper and lower, each have three aspects reduced. That is, under the truth of suffering in the desire realm, because one aspect remains, it is not reduced. The remaining seven truths have one aspect remaining, which is reduced along with the object, so only three are mentioned. Three times eight is twenty-four, which is called twenty-four cycles of reduced aspect. In reality, it is thirty-one cycles of reduced aspect, because the remaining seven aspects are included in the reduced object, so only twenty-four are mentioned. In the reduction of aspects, the initial reduction of one aspect is called the beginning of the middle forbearance. And so on, up to when two aspects under the truth of suffering in the desire realm are reduced, there are only two aspects, two moments of mind, observing the truth of suffering in the desire realm, which is called the completion of the middle forbearance. Only one aspect, one moment of mind, observing the truth of suffering in the desire realm, is called the upper forbearance. Regarding this middle forbearance, when the truth of the path has not been reduced, although the aspects are reduced, the truth of the path is still observed, so one can fully cultivate the four truths. The verse 'The middle-grade forbearance observes the four truths in the same position as the peak' refers to this situation. Upon reaching the completion of the middle forbearance, only one truth is observed, not all four. Furthermore, in the middle forbearance, not yet reduced
道時。修十六行相。此言修者。但是得修行。雖起一。能起得。修彼未來四諦下十六行相。故言修也。頌言中忍同前頂位修十六行相者。約此中忍未減道說也 若此中忍。減道諦時。但修十二行相。非十六行也。既減彼道。心無欣慕。故彼道下。四行相亦。不起得修也。由此道理。減滅諦時。但修八行。謂不修彼滅道諦下各四行故 減集諦時。但修四行。謂唯修苦下四種行故 故於中忍。有修十六十二。八四行相 于上忍位。亦修四行。唯起一行一剎那心。以觀苦故 故能起得。修彼苦下四行相也。問于上忍位。減彼三行。何故修彼所減行耶。答雖減彼行。不減諦故。起欣慕心。故得修彼所減行相。于中忍位。修所減行。準此理說。於三十二行中。唯留欲界苦下一行者。擬入見道故。須留也。餘三十一。如名次第。從後向前。漸漸除之。緣既從后除之。行亦從后減也 問苦下一行。為留何行。答入見道人有二行者。一者利根。謂是見行 見行有二。若著我者。留無我行。著我所者。即留空行 二者鈍根 鈍根亦二我慢增者。留無常行。懈怠增者。即留苦行 又依西方德光論師。解減行雲。欲苦四行。從后除之。如留無常。入見道者。先減非我。次減空。后減苦 若留苦行。入見道者。先減非我。次減空。后減無常 若
【現代漢語翻譯】 現代漢語譯本：當處於『道』（mārga）的階段時，會修習十六行相（ṣoḍaśākāra）。這裡所說的『修』，指的是能夠進行修行。即使只生起一個行相，也能生起並獲得修習未來四聖諦（catvāri āryasatyāni）之下的十六行相的能力，所以才說是『修』。頌文中說『中忍位』（madhya-kṣānti）與之前的『頂位』（mūrdhan）相同，修習十六行相，這是就此『中忍位』尚未減損『道諦』（mārga-satya）時而言的。 如果這個『中忍位』減損了『道諦』，那麼就只修習十二行相，而不是十六行相。既然已經減損了『道』，心中就沒有欣慕之情，因此在『道諦』之下的四個行相也就無法生起並獲得修習。基於這個道理，當減損『滅諦』（nirodha-satya）時，就只修習八行相，也就是不修習『滅諦』和『道諦』之下的各四個行相。 當減損『集諦』（samudaya-satya）時，就只修習四個行相，也就是隻修習『苦諦』（duḥkha-satya）之下的四種行相。因此，在『中忍位』，有修習十六、十二、八、四行相的情況。在『上忍位』（adhipati-kṣānti），也修習四個行相，只生起一個行相的一個剎那之心，因為是觀察『苦』的緣故。因此，能夠生起並獲得修習『苦諦』之下的四個行相的能力。 問：在『上忍位』，已經減損了那三個行相，為什麼還要修習那些已經減損的行相呢？答：雖然減損了那些行相，但並沒有減損『諦』本身，所以還能生起欣慕之心，因此能夠修習那些已經減損的行相。在『中忍位』，修習已經減損的行相，可以參照這個道理來理解。在三十二行相中，只留下欲界『苦諦』之下的一個行相，這是爲了準備進入『見道』（darśanamārga）的緣故，所以必須留下。其餘的三十一個行相，按照名稱的順序，從後向前，逐漸去除。因為是從後去除因緣，所以行相也是從后減損。 問：『苦諦』之下的一個行相，要留下哪個行相呢？答：進入『見道』的人有兩種：一種是利根（tīkṣṇendriya），指的是『見行』（darśana-mārga）。『見行』也有兩種：如果執著于『我』（ātman），就留下『無我』（anātman）行相；如果執著于『我所』（ātmīya），就留下『空』（śūnyatā）行相。另一種是鈍根（mṛdvindriya）。鈍根也有兩種：如果我慢（māna）增盛，就留下『無常』（anitya）行相；如果懈怠（kausīdya）增盛，就留下『苦』（duḥkha）行相。還有依據西方德光論師（Guang 論師）的解釋，減損行相是說，欲界的『苦』四行相，是從後去除的。如果留下『無常』而進入『見道』，那麼就先減損『非我』（anātmīya），再減損『空』，最後減損『苦』。如果留下『苦』行相而進入『見道』，那麼就先減損『非我』，再減損『空』，最後減損『無常』。
【English Translation】 English version: When one is in the stage of 'the Path' (mārga), one cultivates the sixteen aspects (ṣoḍaśākāra). The term 'cultivate' here means being able to practice. Even if only one aspect arises, one can generate and attain the ability to cultivate the sixteen aspects under the future Four Noble Truths (catvāri āryasatyāni), hence the term 'cultivate'. The verse states that the 'Middle Endurance' (madhya-kṣānti) is the same as the previous 'Summit' (mūrdhan), cultivating the sixteen aspects, which refers to when this 'Middle Endurance' has not yet diminished the 'Truth of the Path' (mārga-satya). If this 'Middle Endurance' diminishes the 'Truth of the Path', then only twelve aspects are cultivated, not sixteen. Since the 'Path' has been diminished, there is no joy or longing in the mind, so the four aspects under the 'Truth of the Path' cannot arise and be cultivated. Based on this principle, when the 'Truth of Cessation' (nirodha-satya) is diminished, only eight aspects are cultivated, meaning that the four aspects under the 'Truth of Cessation' and the 'Truth of the Path' are not cultivated. When the 'Truth of Origin' (samudaya-satya) is diminished, only four aspects are cultivated, meaning that only the four aspects under the 'Truth of Suffering' (duḥkha-satya) are cultivated. Therefore, in the 'Middle Endurance', there are cases of cultivating sixteen, twelve, eight, and four aspects. In the 'Superior Endurance' (adhipati-kṣānti), four aspects are also cultivated, with only one moment of mind arising for one aspect, because it is observing 'Suffering'. Therefore, one can generate and attain the ability to cultivate the four aspects under the 'Truth of Suffering'. Question: In the 'Superior Endurance', the three aspects have been diminished, so why cultivate those diminished aspects? Answer: Although those aspects have been diminished, the 'Truth' itself has not been diminished, so joy and longing can still arise, and therefore one can cultivate those diminished aspects. In the 'Middle Endurance', cultivating the diminished aspects can be understood by referring to this principle. Among the thirty-two aspects, only one aspect under the 'Truth of Suffering' in the Desire Realm is left, which is to prepare for entering the 'Path of Seeing' (darśanamārga), so it must be left. The remaining thirty-one aspects are gradually removed in order from back to front, according to the order of their names. Because the causes are removed from the back, the aspects are also diminished from the back. Question: Which aspect under the 'Truth of Suffering' should be left? Answer: There are two types of people who enter the 'Path of Seeing': one is of sharp faculties (tīkṣṇendriya), referring to the 'Path of Seeing' (darśana-mārga). There are also two types of 'Path of Seeing': if one is attached to 'self' (ātman), then the aspect of 'no-self' (anātman) is left; if one is attached to 'what belongs to self' (ātmīya), then the aspect of 'emptiness' (śūnyatā) is left. The other is of dull faculties (mṛdvindriya). There are also two types of dull faculties: if arrogance (māna) is strong, then the aspect of 'impermanence' (anitya) is left; if laziness (kausīdya) is strong, then the aspect of 'suffering' (duḥkha) is left. Furthermore, according to the explanation of the Western teacher De Guang (Guang 論師), diminishing the aspects means that the four aspects of 'Suffering' in the Desire Realm are removed from the back. If one leaves 'impermanence' and enters the 'Path of Seeing', then one first diminishes 'not-self' (anātmīya), then diminishes 'emptiness', and finally diminishes 'suffering'. If one leaves the aspect of 'suffering' and enters the 'Path of Seeing', then one first diminishes 'not-self', then diminishes 'emptiness', and finally diminishes 'impermanence'.
留空行。入見道者。先減非我。次減苦。后減無常 若留非我。入見道者。先減空。次減苦。后減無常。減欲苦諦。四行既然。減餘七諦四行亦爾。謂餘七諦。各有四行。與此欲苦四行。相屬如名次第。擬宜相當。以說其減。且如無常入見道者。于上界道。先減出。次減行。次減如。后減道。以道屬無常故。后減也。若以苦行。入見道者。于上界道。先減出。次減行。次減道。后減如以如屬苦故后減也。若以空行。入見道者。于上界道。先減出。次減如。次減道。后減行。以行屬空。故行后減也 若以非我。入見道者。于上界道。先減行。次減如。次減道。后減出。以出屬非我故后減也 減餘六諦。各四行相。準前說之。為攝前義。總舉論云。謂瑜伽師。於色無色。對治道等(等餘七諦)一一聖諦行相(三十二行)所緣(上七諦)漸減漸略(明減義也)乃至但有二唸作意。思惟欲界苦聖諦境。齊此已前。名中忍位。從此位無間。起勝善根。一行一剎那。名上品忍。此善根起。不相續故(解云。唯有一念。故不相續。已上論文。義如前說也)世第一亦然者。從上品忍。無間生世第一法。此世第一。唯緣欲苦。唯有一行一剎那心。同前上忍。故言亦然。此有漏故。名為世間。於世間中。是最勝故。名為第一。此世第一。有
【現代漢語翻譯】 現代漢語譯本： 入見道者（進入見道位的人），先減少『非我』（anatta，無我的意思），其次減少『苦』（dukkha，痛苦的意思），最後減少『無常』（anicca，變遷的意思）。
若留『非我』，入見道者，先減少『空』（sunyata，空性的意思），其次減少『苦』，最後減少『無常』。減少欲界苦諦的四行相既然如此，減少其餘七諦的四行相也是一樣。也就是說，其餘七諦，各有四行相，與這欲界苦諦的四行相，相互關聯，如名稱的次第，擬定適宜，相當，以此來說明其減少。比如以『無常』入見道者，于上界道，先減少『出』，其次減少『行』，其次減少『如』，最後減少『道』，因為『道』屬於『無常』，所以最後減少。
若以『苦』行入見道者，于上界道，先減少『出』，其次減少『行』，其次減少『道』，最後減少『如』，因為『如』屬於『苦』，所以最後減少。若以『空』行入見道者，于上界道，先減少『出』，其次減少『如』，其次減少『道』，最後減少『行』，因為『行』屬於『空』，所以『行』最後減少。
若以『非我』入見道者，于上界道，先減少『行』，其次減少『如』，其次減少『道』，最後減少『出』，因為『出』屬於『非我』，所以最後減少。減少其餘六諦的各個四行相，參照前面的說法。
爲了概括前面的意義，總括起來論述說：瑜伽師，於色界無色界，對治道等（等指其餘七諦），一一聖諦的行相（三十二行相），所緣（上七諦），逐漸減少，逐漸簡略（說明減少的意義），乃至只有二唸作意，思惟欲界苦聖諦的境界，到此為止，名為中忍位。從此位無間，生起殊勝的善根，一行一剎那，名為上品忍。此善根生起，不相續（解釋說：只有一念，所以不相續。以上論文，意義如前所說）。
『世第一亦然』的意思是：從上品忍，無間產生世第一法。此世第一，唯緣欲界苦，唯有一行一剎那心，同前面的上品忍，所以說『亦然』。此法因為是有漏的，所以名為世間，於世間中，是最殊勝的，所以名為第一。此世第一，有……
【English Translation】 English version: One who enters the Path of Seeing (entering the stage of Stream-entry) first reduces 'non-self' (anatta, meaning absence of self), then reduces 'suffering' (dukkha, meaning suffering), and finally reduces 'impermanence' (anicca, meaning transience).
If 'non-self' remains, one who enters the Path of Seeing first reduces 'emptiness' (sunyata, meaning emptiness), then reduces 'suffering', and finally reduces 'impermanence'. Since the reduction of the four aspects of the Truth of Suffering in the Desire Realm is such, the reduction of the four aspects of the remaining seven Truths is also the same. That is, the remaining seven Truths each have four aspects, which are related to the four aspects of the Truth of Suffering in the Desire Realm, according to the order of the names, appropriately and correspondingly, to explain their reduction. For example, one who enters the Path of Seeing with 'impermanence', in the higher realm path, first reduces 'emergence', then reduces 'activity', then reduces 'suchness', and finally reduces 'path', because 'path' belongs to 'impermanence', so it is reduced last.
If one enters the Path of Seeing with the aspect of 'suffering', in the higher realm path, first reduces 'emergence', then reduces 'activity', then reduces 'path', and finally reduces 'suchness', because 'suchness' belongs to 'suffering', so it is reduced last. If one enters the Path of Seeing with the aspect of 'emptiness', in the higher realm path, first reduces 'emergence', then reduces 'suchness', then reduces 'path', and finally reduces 'activity', because 'activity' belongs to 'emptiness', so 'activity' is reduced last.
If one enters the Path of Seeing with 'non-self', in the higher realm path, first reduces 'activity', then reduces 'suchness', then reduces 'path', and finally reduces 'emergence', because 'emergence' belongs to 'non-self', so it is reduced last. The reduction of the four aspects of each of the remaining six Truths is according to the previous explanation.
To summarize the previous meaning, it is generally discussed: A yogi, in the Form Realm and Formless Realm, counteracts the path, etc. (etc. refers to the remaining seven Truths), the aspects of each of the Noble Truths (thirty-two aspects), the object of focus (the upper seven Truths), gradually reduces, gradually simplifies (explaining the meaning of reduction), until there are only two thoughts of attention, contemplating the realm of the Truth of Suffering in the Desire Realm, up to this point, it is called the Middle Forbearance position. From this position without interruption, excellent roots of virtue arise, one aspect in one instant, called the Supreme Forbearance. This root of virtue arises, not continuously (explained as: only one thought, so it is not continuous. The above thesis, the meaning is as previously stated).
'The Highest in the World is also the same' means: From the Supreme Forbearance, the Highest Dharma in the World arises without interruption. This Highest in the World only focuses on the suffering of the Desire Realm, only has one aspect and one instant of mind, the same as the previous Supreme Forbearance, so it is said 'also the same'. Because this dharma is defiled, it is called the World, and in the World, it is the most excellent, so it is called the Highest. This Highest in the World has...
士用力。離同類因。引見道生。故名最勝 皆慧五除得者。出體此暖等四念住性故。皆慧為體。若並助伴。皆五蘊性(有定共戒。名為色蘊。餘四可知)此暖等四。有能得得。助伴體中得。非暖等四善根體。故言除得。出見道后。有法后得。得此暖等。暖等上得。聖容現行。若此暖等。以得為體。豈有聖者暖等善根重現前耶。謂暖等四。聖道加行。得聖果已。理不合起故。暖等體非是得也。
從此第二。諸門分別。論云。已辨所生善根體相。今次應辨彼差別義。頌曰。
此順抉擇分 四皆修所成 六地二或七 依欲界身九 三女男得二 第四女亦爾 聖由失地舍 異生由命終 初二亦退舍 依本必見諦 舍已得非先 二舍性非得
釋曰。初句標。第二句明修攝。第三句明依地。第四句明依身。第五第六句明男女得二。第七第八第九句明舍相。第十句明得久近。第十一句明得非先。第十二句明舍體 此順抉擇分者。標也。此暖等四。名順抉擇分 見修無學。三種聖道。皆名抉擇。決謂決斷。能斷疑故。擇謂簡擇。謂能分別四諦相故 見道名抉擇分。是抉擇中一分故也。此暖等四。引見道故。能順於彼。名順抉擇分 四皆修所成者。此暖等四。依定地故。修所成攝 六地者。依地
門。暖等四善。通依六地。謂未至中間四靜慮也。欲界中無。非定地故。無色亦無。謂暖等四。見道眷屬 無色無見道。故無暖等也。二或七者。二謂暖頂。或言謂顯妙音師說。彼說暖頂。通依七地。於前六地。更加欲界也。依欲界身九者。依身門。此暖等四。唯依欲界人天身。起除北俱盧。人趣三洲。及六慾天也。九處身起。唯依欲者。能厭苦故 前三善根。三洲初起。後生六天。亦續現前。第四善根。天亦初起。謂第四善。唯一念故。故人天趣。皆得初起。三女男得二者。此四善根。唯依男女。非扇搋等。前三善根。男女得二。且男得二者。謂男得男善根。及得女善根。女得二者。謂女得女善根。及得男善根。故名得二。以暖等三。男容轉形為女。女容轉形為男故。暖等三。女男得二。第四女亦爾者。第四善根。女得二種。同前暖等。故言亦爾。謂女得女善根。及得男善根。以女容轉形為男故。若第四善根。男唯得一。謂男唯得男身善根。而不得女。已得女身非擇滅故。聖由失地舍異生由命終者。明舍義也。聖舍暖等四善根者。由失地舍。謂依此地。得此善根。若遷上地。此地便失。失此地時。善根方舍。若此地死。還生此地。不失地故。暖等不捨。若異生舍但由命終。異生於地。失與不失。但命終時。必舍暖等
【現代漢語翻譯】 現代漢語譯本 門。暖等四善（四種善根：暖法、頂法、忍法、世第一法）。通依六地（可以通於六個地：未至定、中間定、四靜慮）。即指未至定、中間定和四靜慮。欲界中沒有，因為不是禪定之地。色界也沒有，指的是暖等四法，是見道的眷屬。無色界沒有見道，所以沒有暖等法。二或七，二指的是暖法和頂法。『或』字是爲了說明妙音師的觀點，他認為暖法和頂法可以通於七地，在前六地的基礎上，加上欲界。依欲界身九處而生起，指的是依身門，這暖等四法，只依欲界的人天之身而生起，除了北俱盧洲的人，人趣的三洲以及六慾天。只有依欲界身才能生起九處，因為能夠厭離痛苦。前三種善根，在三洲最初生起，之後生到六慾天，也會繼續顯現。第四種善根，天界也會最初生起，因為第四善根只有一念。所以人天趣都可以最初生起。三女男得二，這四種善根，只依男女之身，不依于扇搋等。前三種善根，男女可以各得兩種。男得兩種，指的是男可以得男身的善根，也可以得女身的善根。女得兩種，指的是女可以得女身的善根，也可以得男身的善根。所以說得二。因為暖等三種善根，男可以轉變為女，女可以轉變為男。暖等三種善根，女男得二，第四種善根，女也一樣。第四種善根，女得兩種，和前面的暖等一樣，所以說『亦爾』。指的是女可以得女身的善根，也可以得男身的善根，因為女可以轉變為男。如果第四種善根，男只能得一種，指的是男只能得男身的善根，而不能得女身的善根，因為已經得到了女身的非擇滅。聖者因為失去地而捨棄，異生因為命終而捨棄，這是說明捨棄的含義。聖者捨棄暖等四種善根，是因為失去地而捨棄。指的是依據此地，得到此善根，如果遷往上地，此地就會失去，失去此地的時候，善根才捨棄。如果在此地死亡，還生在此地，沒有失去地，所以暖等不會捨棄。如果異生捨棄，只是因為命終。異生對於地，失去與不失去，只是在命終的時候，必定捨棄暖等。
【English Translation】 English version Gate. The four wholesome roots such as 'warmth' (warmth, usmagata), etc., are common to the six grounds (referring to the six realms: the unreleased state, the intermediate state, and the four dhyanas). That is, the unreleased state, the intermediate state, and the four dhyanas. They do not exist in the desire realm because it is not a meditative ground. They also do not exist in the formless realm, referring to the four wholesome roots such as warmth, etc., which are associated with the path of seeing. The formless realm has no path of seeing, so there are no wholesome roots such as warmth, etc. 'Two or seven' means two, referring to warmth and summit. The word 'or' is to explain the view of Master Myo-on, who believes that warmth and summit can be common to seven grounds, adding the desire realm to the previous six grounds. Arising from the nine places of the desire realm body refers to arising from the body gate. These four wholesome roots such as warmth, etc., only arise from the bodies of humans and gods in the desire realm, except for the people of Uttarakuru, the three continents of the human realm, and the six desire heavens. Only by relying on the body of the desire realm can the nine places arise, because they can be disgusted with suffering. The first three wholesome roots initially arise in the three continents, and later, when born in the six desire heavens, they will continue to manifest. The fourth wholesome root will also initially arise in the heavens because the fourth wholesome root is only one thought. Therefore, both humans and gods can initially arise. 'Three for women and men, obtaining two' means that these four wholesome roots only rely on the bodies of men and women, not on eunuchs, etc. The first three wholesome roots can be obtained by both men and women in two ways. Men obtain two, referring to men obtaining the wholesome roots of the male body and also obtaining the wholesome roots of the female body. Women obtain two, referring to women obtaining the wholesome roots of the female body and also obtaining the wholesome roots of the male body. Therefore, it is said to obtain two. Because the three wholesome roots such as warmth, etc., men can transform into women, and women can transform into men. The three wholesome roots such as warmth, etc., women and men obtain two, and the fourth wholesome root is the same for women. The fourth wholesome root, women obtain two kinds, the same as the previous warmth, etc., so it is said 'also the same'. It refers to women obtaining the wholesome roots of the female body and also obtaining the wholesome roots of the male body because women can transform into men. If the fourth wholesome root, men can only obtain one, referring to men only obtaining the wholesome roots of the male body and not obtaining the female body because they have already obtained the non-selective cessation of the female body. Saints abandon because of losing the ground, and ordinary beings abandon because of death, which explains the meaning of abandonment. Saints abandon the four wholesome roots such as warmth, etc., because of losing the ground. It refers to relying on this ground to obtain this wholesome root. If they move to a higher ground, this ground will be lost. When this ground is lost, the wholesome root is abandoned. If they die in this ground and are reborn in this ground, they have not lost the ground, so warmth, etc., will not be abandoned. If ordinary beings abandon, it is only because of death. For ordinary beings, whether they lose the ground or not, they will definitely abandon warmth, etc., at the time of death.
。謂由異生無見道資。故命終舍。初二亦退舍者。謂異生於暖頂。亦由退舍非聖人也。異生於忍及世第一。亦無退舍。依本必見諦者。若諸異生。依四根本。起暖等者。彼於此生。必入見道。厭生死心。極猛利故。舍已得非先者。舍暖等已。後重修得。所得必非先所舍者唯得先未得者。以暖等善。未曾熟修。要大加行。方修得故。故得未曾得者。不得先所舍也。若先暖等。經生故舍。遇了分位善說法師。便生頂等。若不遇者。還從暖修得。二舍性非得者。失退二舍。以捨得故。非得為體。
從此第二。明善根勝利。論云。得此善根。有何勝利。頌曰。
暖必至涅槃 頂終不斷善 忍不墮惡趣 第一入離生
釋曰。暖位雖退又斷善根。造無間業。墮三惡趣。而無久流轉。必至涅槃故。若得頂法。雖有退等。必不斷善。若得忍法。雖命終舍。而無有退。不墮惡趣。若下忍位。於二惡趣。得非擇滅。若至上忍。于卵濕生。及無想天。北俱盧。大梵王。處並扇搋。半擇迦。二形身。及第八有等。並見所斷惑。於此生處身有惑中。得非擇滅。以上忍位。必入見道。得成聖果。故於卵等。得非擇滅。若見斷惑。雖即未斷。以必不起故。得非擇滅也。世第一法。雖是異生。能起無間。入正性離生。正性離生者
【現代漢語翻譯】 現代漢語譯本： 意思是說，由於異生位（指凡夫）沒有見道（初果）的功德，所以命終時會捨棄（暖位等善根）。最初的兩種情況（失和退）也會捨棄（暖位等善根），意思是說，異生位在暖位和頂位時，也會因為退失而捨棄，因為他們不是聖人。異生位在忍位和世第一位時，不會退舍。如果依據四根本定（四禪定）而生起暖位等善根的異生，他們在此生必定進入見道，因為厭離生死的心非常強烈。『舍已得非先者』，意思是說，捨棄暖位等善根后，重新修得，所得的必定不是先前所捨棄的，只能得到先前沒有得到的。因為暖位等善根，沒有經過長期熟練的修習，需要很大的努力才能修得，所以得到的是未曾得到的，而不是先前所捨棄的。如果先前的暖位等善根，因為經過了來世而捨棄，遇到了善於分辨法義的說法師，就會生起頂位等善根；如果沒有遇到，還是會從暖位開始修習。『二舍性非得者』，失和退這兩種捨棄，因為捨棄而得到，所以不是以得到為本體。
從此第二部分，闡明善根的殊勝利益。論中說：『得到這些善根，有什麼殊勝的利益呢？』頌詞說：
『暖位必定至涅槃，頂位終究不斷善，忍位不墮惡趣，第一位入離生。』
解釋說：暖位雖然會退失，甚至斷善根，造作五無間罪，墮入三惡趣，但不會長期流轉，必定會到達涅槃。如果得到頂位，即使有退失等情況，也必定不會斷善根。如果得到忍位，即使命終捨棄，也不會退失，不會墮入惡趣。如果下忍位，對於地獄和餓鬼這兩種惡趣，得到非擇滅（通過修行暫時壓制，未來仍可能生起）。如果達到上忍位，對於卵生、濕生，以及無想天、北俱盧洲、大梵天，還有扇搋（天生的陰陽人）、半擇迦（閹人）、二形身（同時具有男女兩性的人），以及第八有（非想非非想處天）等，以及見所斷的煩惱，在此生處的身有煩惱中，得到非擇滅。因為上忍位必定進入見道，得到成就聖果，所以在卵生等處，得到非擇滅。如果見斷惑，雖然當下還沒有斷除，但因為必定不會再生起，所以得到非擇滅。世第一法，雖然是異生位，能夠發起無間定，進入正性離生。正性離生是指……
【English Translation】 English version: It means that because ordinary beings (referring to common people) do not have the merits of the Path of Seeing (first fruit), they will abandon (warmth, etc., good roots) when they die. The first two situations (loss and regression) will also abandon (warmth, etc., good roots), meaning that ordinary beings in the warmth and peak positions will also abandon them due to regression, because they are not sages. Ordinary beings in the forbearance and the highest mundane positions will not regress. If ordinary beings rely on the four fundamental concentrations (four dhyanas) to generate good roots such as warmth, they will surely enter the Path of Seeing in this life because their minds are extremely eager to renounce birth and death. 'Abandoning what has been attained is not the former' means that after abandoning good roots such as warmth, they are re-cultivated, and what is attained is certainly not what was previously abandoned, but only what was not previously attained. Because good roots such as warmth have not been cultivated proficiently for a long time, they require great effort to cultivate, so what is attained is what has not been attained before, not what was previously abandoned. If the previous good roots such as warmth are abandoned because they have passed into the next life, and they encounter a teacher who is good at distinguishing the meaning of the Dharma, they will generate good roots such as the peak position; if they do not encounter one, they will still cultivate from the warmth position. 'The two abandonments are not attainment' means that the two abandonments of loss and regression are not based on attainment because they are attained through abandonment.
From this second part, the superior benefits of good roots are explained. The treatise says: 'What are the superior benefits of attaining these good roots?' The verse says:
'Warmth will surely lead to Nirvana, the peak will never cut off goodness, forbearance will not fall into evil realms, and the highest mundane will enter liberation.'
The explanation says: Although the warmth position may regress, even severing good roots, committing the five heinous crimes, and falling into the three evil realms, it will not drift for a long time and will surely reach Nirvana. If the peak position is attained, even if there are regressions, good roots will certainly not be severed. If the forbearance position is attained, even if it is abandoned at death, it will not regress and will not fall into evil realms. If the lower forbearance position is attained, non-selective destruction (temporary suppression through cultivation, which may still arise in the future) is attained for the two evil realms of hell and hungry ghosts. If the upper forbearance position is attained, non-selective destruction is attained for those born from eggs, moisture, as well as the Heaven of Non-Thinking, North Kuru, the Great Brahma Heaven, and those who are eunuchs (naturally hermaphroditic), castrated men, those with two forms (those with both male and female characteristics), and the eighth existence (the Heaven of Neither Perception Nor Non-Perception), as well as the afflictions severed by seeing, in the afflictions of the body in this place of birth. Because the upper forbearance position will surely enter the Path of Seeing and attain the fruit of sainthood, non-selective destruction is attained in places such as those born from eggs. If the afflictions severed by seeing have not yet been severed, they will not arise again, so non-selective destruction is attained. The highest mundane Dharma, although it is the position of an ordinary being, can initiate uninterrupted concentration and enter the liberation of the right nature. The liberation of the right nature refers to...
。見道名也。
從此第四。明三乘轉根。論云。此四善根。各有三品。由聲聞等(等獨覺與佛也)種姓別故。隨何種姓。善根已生。彼可移轉向余乘不。頌曰。
轉聲聞種姓 二成佛三餘 麟角佛無轉 一座成覺故
釋曰。聲聞種姓。暖頂二位。容轉成佛。若得忍位。無成佛理。菩薩利物。必往惡趣。忍超惡趣。故不成佛。言三餘者。余謂獨覺。在佛乘外。故名為余。聲聞種姓。暖頂忍三。容可轉成獨覺乘故。名為三餘。麟角獨覺。與佛世尊。于暖等位。性必無轉。謂此二聖。依第四禪。一座成覺。故無容轉也。梵云菩提。此翻為覺。三乘菩提。皆以盡智無生智為體。言一座者。始從暖位。終至菩提。不起于座。第四靜慮。是不傾動。最極猛利。三摩地故。堪為麟角及佛所依。
從此第五。明得果久近。論云。頗有此生創修加行即此生引起順抉擇分耶。不爾云何。頌曰。
前順解脫分 速三生解脫 聞思成三業 殖在人三洲
釋曰。順抉擇分。今生起者。必前生起順解脫分。諸有創修順解脫分。極速三生方得解脫。謂初生起順解脫分。第二生起順抉擇分于第三生。方得入聖。乃至得阿羅漢也 聲聞極速。三生極遲。六十劫。獨覺極速。四生極遲百劫 順解脫分。聞思所
【現代漢語翻譯】 現代漢語譯本：見道，也稱為見道名。
從此第四部分，闡明三乘（聲聞乘、緣覺乘、菩薩乘）的轉根（改變根器）。《論》中說：『這四善根（暖位、頂位、忍位、世第一位），各有上、中、下三品，由於聲聞等（包括獨覺和佛）的種姓不同。』那麼，無論是什麼種姓，善根已經生起，他們可以轉移方向，轉向其他的乘嗎？頌文說：
『轉聲聞種姓，暖頂二位成佛，三餘（指獨覺）；麟角（指麟角喻獨覺）佛無轉，一座成覺故。』
解釋：聲聞種姓，在暖位和頂位這兩個階段，有可能轉變成佛。如果得到忍位，就沒有成佛的道理。菩薩爲了利益眾生，必定會前往惡趣（地獄、餓鬼、畜生三道），而忍位已經超越了惡趣，所以不能成佛。說『三餘』，『余』指的是獨覺，在佛乘之外，所以稱為『余』。聲聞種姓，在暖位、頂位、忍位這三個階段，有可能轉成獨覺乘，所以稱為『三餘』。麟角獨覺和佛世尊，在暖位等階段，本性必定不會轉變。因為這兩位聖者，依靠第四禪，一座成覺，所以沒有轉變的可能。梵語『菩提』（Bodhi），這裡翻譯為『覺』（覺悟）。三乘的菩提，都以盡智（一切煩惱已盡的智慧）和無生智（證悟無生滅的智慧）為本體。說『一座』，是指從開始的暖位，到最終的菩提，都不離開座位。第四靜慮（禪定），是不傾動、最極猛利的三摩地（專注狀態），所以堪能成為麟角獨覺和佛所依止的境界。
從此第五部分，闡明得果（證得果位）的時間長短。《論》中說：『有沒有今生才開始修行加行（努力修行），就在今生引起順抉擇分（趨向于決定的智慧）的情況呢？』如果沒有，那是為什麼呢？頌文說：
『前順解脫分，速三生解脫；聞思成三業，殖在人三洲。』
解釋：今生才生起順抉擇分的人，必定是前生已經生起了順解脫分（趨向于解脫的智慧）。那些才開始修習順解脫分的人，最快也要三生才能得到解脫。也就是說，第一生生起順解脫分，第二生生起順抉擇分，在第三生，才能進入聖位，乃至證得阿羅漢果。聲聞乘最快三生，最慢六十劫（漫長的時間單位），獨覺乘最快四生，最慢一百劫。順解脫分，是通過聽聞和思考佛法而成就的身、語、意三業。
【English Translation】 English version: This is also known as the name of the Path of Seeing.
From the fourth section onwards, it clarifies the transformation of roots in the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). The Treatise states: 'These four roots of goodness (warmth stage, peak stage, forbearance stage, and the highest mundane stage) each have three grades, due to the different lineages of Śrāvakas, etc. (including Pratyekabuddhas and Buddhas).' So, regardless of the lineage, if the roots of goodness have already arisen, can they shift direction and turn towards other vehicles? The verse says:
'Transforming the Śrāvaka lineage, warmth and peak stages can become Buddhas, three remaining (referring to Pratyekabuddhas); the solitary horned (referring to Pratyekabuddhas like the rhinoceros horn) Buddha has no transformation, because they attain enlightenment in one sitting.'
Explanation: For the Śrāvaka lineage, in the warmth and peak stages, it is possible to transform into a Buddha. If one attains the forbearance stage, there is no reason to become a Buddha. Bodhisattvas, in order to benefit sentient beings, must go to the evil realms (hell, hungry ghosts, and animals), but the forbearance stage has already transcended the evil realms, so one cannot become a Buddha. Saying 'three remaining,' 'remaining' refers to Pratyekabuddhas, who are outside the Buddha Vehicle, so they are called 'remaining.' For the Śrāvaka lineage, in the warmth, peak, and forbearance stages, it is possible to transform into the Pratyekabuddha Vehicle, so it is called 'three remaining.' The solitary horned Pratyekabuddha and the World Honored Buddha, in the warmth and other stages, their nature will definitely not change. Because these two sages, relying on the fourth Dhyāna (meditative absorption), attain enlightenment in one sitting, so there is no possibility of transformation. The Sanskrit word 'Bodhi' (菩提), is translated here as 'awakening' (覺悟). The Bodhi of the Three Vehicles all take the Exhaustion Knowledge (wisdom that all afflictions are exhausted) and Non-arising Knowledge (wisdom that realizes no arising and ceasing) as their essence. Saying 'one sitting' means that from the beginning warmth stage to the final Bodhi, one does not leave the seat. The fourth Dhyāna is an unshakable and extremely powerful Samādhi (state of concentration), so it is capable of being the state relied upon by the solitary horned Pratyekabuddha and the Buddha.
From the fifth section onwards, it clarifies the length of time to attain the fruit (realize the fruit position). The Treatise states: 'Is there a situation where one only begins to cultivate the application (effortful practice) in this life, and in this life arouses the sequential decisive part (wisdom that tends towards determination)?' If not, why is that? The verse says:
'Previous sequential liberation part, quick three lives to liberation; hearing and thinking accomplish three karmas, planted in the three continents of humans.'
Explanation: Those who only arouse the sequential decisive part in this life must have aroused the sequential liberation part (wisdom that tends towards liberation) in the previous life. Those who only begin to practice the sequential liberation part will take at least three lives to attain liberation. That is to say, in the first life, one arouses the sequential liberation part; in the second life, one arouses the sequential decisive part; and in the third life, one can enter the holy position, and even attain the Arhat fruit. The Śrāvakayāna is fastest in three lives and slowest in sixty kalpas (long units of time), while the Pratyekabuddhayāna is fastest in four lives and slowest in one hundred kalpas. The sequential liberation part is the body, speech, and mind karma accomplished through hearing and thinking about the Dharma.
成。唯散地故。三業為體 殖解脫分。唯人三洲。三惡趣無。無般若故。諸天亦無。無厭苦故。北洲無者。以無厭心。及般若故 又施一食。持一戒等。深樂解脫。回求菩提。願力所持。便名種殖順解脫分。
從此大文第三。約三道辨人。就中有三。一明三道建立。二明七種聖人。三明學無學滿。就明三道建立。中二。一約現觀位明。二約修無學道。就約現觀明中二。一明十六心。二依位建立 就明十六心中四。一正明十六心。二明十六心依地。三明忍智次第。四明見修道別 且第一明十六心者。論云。于中已明諸加行道。世第一法。為其後邊。應說從斯。復生何道。頌曰。
世第一無間 即緣欲界苦 生無漏法忍 忍次生法智 次緣余界苦 生類忍類智 緣集滅道諦 各生四亦然 如是十六心 名聖諦現觀 此總有三種 謂見緣事別
釋曰。從世第一善根。無間即緣欲界苦聖諦境。生無漏法。名苦法智忍。苦忍無間緣欲界苦諦。次生法智。名苦法智 此智無間。次緣余界(上二界)苦聖諦境。有類智忍生。名苦類智忍 此忍無間。即緣此境。有類智生。名苦類智。如緣苦諦有此四心。緣集滅道。各生四亦然。謂苦類智后。緣欲集諦。生集法智忍 此忍無間。生集法智。此智
【現代漢語翻譯】 現代漢語譯本： 成就。因為只有散地才能做到。以身、口、意三業為本體，種植解脫的因分。只有人道的三洲（指東勝身洲、南贍部洲、西牛貨洲）才有，三惡趣（地獄、餓鬼、畜生）沒有，因為沒有般若智慧。諸天也沒有，因為沒有厭離痛苦之心。北俱盧洲沒有的原因，是因為沒有厭離心和般若智慧。 又如佈施一食，持守一條戒律等，深深地喜愛解脫，迴向求取菩提，被願力所支援，便稱為種植了順於解脫的因分。
從此大段文字是第三部分，約三道（見道、修道、無學道）來辨別人。其中有三點：一是說明三道的建立，二是說明七種聖人，三是說明有學、無學圓滿。在說明三道的建立中，又分兩點：一是約現觀位（證悟真理的階段）說明，二是約修無學道說明。在約現觀位說明中，又分兩點：一是說明十六心，二是依位建立。在說明十六心中，又分四點：一是正式說明十六心，二是說明十六心所依之地，三是說明忍智的次第，四是說明見道和修道的區別。首先說明十六心，論中說：『在其中已經說明了各種加行道，世第一法（四加行位的頂位）作為它的後邊，應該說從這裡，又產生什麼道？』頌文說：
『世第一（法）無間，即緣欲界苦，生無漏法忍，忍次生法智，次緣余界苦，生類忍類智，緣集滅道諦，各生四亦然，如是十六心，名聖諦現觀，此總有三種，謂見緣事別。』
解釋說：從世第一善根無間，立即緣于欲界苦聖諦的境界，產生無漏的法，名為苦法智忍。苦忍無間，緣于欲界苦諦，接著產生法智，名為苦法智。這個智無間，接著緣于其他界（指色界和無色界）的苦聖諦境界，產生類智忍，名為苦類智忍。這個忍無間，立即緣于這個境界，產生類智，名為苦類智。如同緣于苦諦有這四心，緣于集諦、滅諦、道諦，各自產生四心也是這樣。即苦類智之後，緣于欲集諦，產生集法智忍。這個忍無間，產生集法智。這個智
【English Translation】 English version: Accomplishment. Because it is only possible in a scattered state of mind. Taking the three karmas of body, speech, and mind as its essence, it plants the seeds of liberation. It exists only in the three continents (East Videha, Jambudvipa, and West Godaniya) of the human realm; it does not exist in the three evil realms (hell, hungry ghosts, and animals) because they lack prajna (wisdom). It also does not exist in the heavens because they lack the mind to厭離(yanli, be weary of) suffering. The reason it does not exist in Uttarakuru is because they lack both the mind of 厭離(yanli, be weary of) and prajna. Furthermore, acts such as offering a single meal or upholding a single precept, with a deep love for liberation and a turning towards seeking Bodhi, supported by the power of vows, are called planting the seeds that accord with liberation.
From this major section onwards is the third part, which distinguishes people based on the three paths (the path of seeing, the path of cultivation, and the path of no more learning). Within this, there are three points: first, explaining the establishment of the three paths; second, explaining the seven types of sages; and third, explaining the fulfillment of those who are still learning and those who have completed their learning. Within the explanation of the establishment of the three paths, there are two points: first, explaining from the perspective of the stage of 現觀(xian guan, direct realization); and second, explaining from the perspective of cultivating the path of no more learning. Within the explanation from the perspective of 現觀(xian guan, direct realization), there are two points: first, explaining the sixteen minds; and second, establishing based on the stages. Within the explanation of the sixteen minds, there are four points: first, formally explaining the sixteen minds; second, explaining the grounds upon which the sixteen minds rely; third, explaining the sequence of forbearance and wisdom; and fourth, explaining the difference between the path of seeing and the path of cultivation. First, explaining the sixteen minds, the treatise says: 'Within this, the various paths of preparation have already been explained, with the 世第一法(shi di yi fa, the highest mundane dharma) as its end. It should be said, from here, what path arises again?' The verse says:
'Immediately after the 世第一(shi di yi, highest mundane dharma), one contemplates the suffering of the desire realm, giving rise to 無漏法忍(wu lou fa ren, non-outflow dharma-patience); after patience arises 法智(fa zhi, dharma-wisdom); then one contemplates the suffering of the other realms, giving rise to 類忍(lei ren, category-patience) and 類智(lei zhi, category-wisdom); contemplating the truths of 集(ji, accumulation), 滅(mie, cessation), and 道(dao, path), each gives rise to four in the same way; these sixteen minds are called 現觀(xian guan, direct realization) of the noble truths; these are generally of three types, namely, different views, conditions, and objects.'
The explanation says: Immediately after the root of goodness of the 世第一(shi di yi, highest mundane dharma), one immediately contemplates the realm of the suffering noble truth of the desire realm, giving rise to 無漏(wu lou, non-outflow) dharma, called 苦法智忍(ku fa zhi ren, suffering dharma-wisdom-patience). Immediately after 苦忍(ku ren, suffering-patience), one contemplates the suffering truth of the desire realm, and then 法智(fa zhi, dharma-wisdom) arises, called 苦法智(ku fa zhi, suffering dharma-wisdom). Immediately after this wisdom, one contemplates the realm of the suffering noble truth of the other realms (referring to the form realm and the formless realm), and 類智忍(lei zhi ren, category-wisdom-patience) arises, called 苦類智忍(ku lei zhi ren, suffering category-wisdom-patience). Immediately after this patience, one immediately contemplates this realm, and 類智(lei zhi, category-wisdom) arises, called 苦類智(ku lei zhi, suffering category-wisdom). Just as there are these four minds when contemplating the suffering truth, it is the same for contemplating the 集(ji, accumulation), 滅(mie, cessation), and 道(dao, path) truths, each giving rise to four minds. That is, after 苦類智(ku lei zhi, suffering category-wisdom), one contemplates the 集(ji, accumulation) truth of the desire realm, giving rise to 集法智忍(ji fa zhi ren, accumulation dharma-wisdom-patience). Immediately after this patience, 集法智(ji fa zhi, accumulation dharma-wisdom) arises. This wisdom
無間。緣上界集諦。生集類智忍。此忍無間。生集類智。此智無間。緣欲滅諦。生滅法智忍。此忍無間。生滅法智。此智無間。緣上界滅。生滅類智忍。此忍無間。生滅類智 此智無間。緣欲道諦。生道法智忍 此忍無間。生道法智。此智無間。緣上界道諦。生道類智忍 此忍無間。生道類智。故於四諦。各有四心。成十六心 苦法智忍者。苦法是苦諦法。忍緣苦法。名苦法忍。智是忍果。是等流果。智唯無漏。為顯此忍亦唯無漏。舉后等流。以為標別。故忍為智者。從果為名故也。如華果樹樹。非華果。生華果故。名華果樹。忍亦如是。生法智故。名法智忍苦法智者。緣苦法故。名苦法智。前忍斷惑。名無間道。后智證滅。名解脫道。苦類智忍及苦類智者。此之境智。與前相似。故立類名。故論云。最初證知諸法真理。故名法智。此後境智。與前相似。故立類名。如苦既爾。餘集滅道。各有四心。準此理釋。思而可知。此十六心。總說名為聖諦現觀。謂在現前。觀聖諦故 此有三種。一見現觀。唯無漏慧。見諦分明故。名見現觀。二緣現觀。此無漏慧。及慧相應心。心所法同一所緣。名緣現觀。三事現觀。謂前相應。及余俱有同一事業。名事現觀 余俱有者。謂道共戒。及生等四相。俱有因故。名俱有也 又論明得
【現代漢語翻譯】 現代漢語譯本 無間（Anantarya）。緣上界集諦（Samudaya Satya of the Upper Realm），生集類智忍（Samudaya-jñāna-kṣānti）。此忍無間，生集類智（Samudaya-jñāna）。此智無間，緣欲滅諦（Nirodha Satya of the Desire Realm），生滅法智忍（Nirodha-dharma-jñāna-kṣānti）。此忍無間，生滅法智（Nirodha-dharma-jñāna）。此智無間，緣上界滅諦，生滅類智忍（Nirodha-anvaya-jñāna-kṣānti）。此忍無間，生滅類智（Nirodha-anvaya-jñāna）。此智無間，緣欲道諦（Marga Satya of the Desire Realm），生道法智忍（Marga-dharma-jñāna-kṣānti）。此忍無間，生道法智（Marga-dharma-jñāna）。此智無間，緣上界道諦，生道類智忍（Marga-anvaya-jñāna-kṣānti）。此忍無間，生道類智（Marga-anvaya-jñāna）。故於四諦（Four Noble Truths），各有四心，成十六心。 苦法智忍（Dukkha-dharma-jñāna-kṣānti）者，苦法是苦諦法（Dukkha Satya）。忍緣苦法，名苦法忍。智是忍果，是等流果。智唯無漏（anāsrava），為顯此忍亦唯無漏，舉后等流，以為標別。故忍為智者，從果為名故也。如華果樹樹，非華果，生華果故，名華果樹。忍亦如是，生法智故，名法智忍。苦法智（Dukkha-dharma-jñāna）者，緣苦法故，名苦法智。前忍斷惑，名無間道（Anantarya-marga）。后智證滅，名解脫道（Vimukti-marga）。苦類智忍（Dukkha-anvaya-jñāna-kṣānti）及苦類智（Dukkha-anvaya-jñāna）者，此之境智，與前相似，故立類名。故論云：『最初證知諸法真理，故名法智。』此後境智，與前相似，故立類名。如苦既爾，餘集滅道，各有四心，準此理釋，思而可知。此十六心，總說名為聖諦現觀（Satya-abhisamaya）。謂在現前，觀聖諦故。 此有三種：一見現觀（Darśana-abhisamaya），唯無漏慧（anāsrava-prajñā），見諦分明故，名見現觀。二緣現觀（Alambana-abhisamaya），此無漏慧，及慧相應心，心所法同一所緣，名緣現觀。三事現觀（Karya-abhisamaya），謂前相應，及余俱有同一事業，名事現觀。 余俱有者，謂道共戒（Marga-sahabhū-śīla），及生等四相（Four characteristics of arising, etc.），俱有因故，名俱有也。 又論明得
【English Translation】 English version Anantarya (無間). Conditioned by the Samudaya Satya (集諦) of the Upper Realm, arises Samudaya-jñāna-kṣānti (集類智忍). Immediately following this kṣānti, arises Samudaya-jñāna (集類智). Immediately following this jñāna, conditioned by the Nirodha Satya (滅諦) of the Desire Realm, arises Nirodha-dharma-jñāna-kṣānti (滅法智忍). Immediately following this kṣānti, arises Nirodha-dharma-jñāna (滅法智). Immediately following this jñāna, conditioned by the Nirodha Satya of the Upper Realm, arises Nirodha-anvaya-jñāna-kṣānti (滅類智忍). Immediately following this kṣānti, arises Nirodha-anvaya-jñāna (滅類智). Immediately following this jñāna, conditioned by the Marga Satya (道諦) of the Desire Realm, arises Marga-dharma-jñāna-kṣānti (道法智忍). Immediately following this kṣānti, arises Marga-dharma-jñāna (道法智). Immediately following this jñāna, conditioned by the Marga Satya of the Upper Realm, arises Marga-anvaya-jñāna-kṣānti (道類智忍). Immediately following this kṣānti, arises Marga-anvaya-jñāna (道類智). Thus, for each of the Four Noble Truths (四諦), there are four minds, making sixteen minds in total. Dukkha-dharma-jñāna-kṣānti (苦法智忍): Dukkha-dharma is the Dukkha Satya (苦諦). Kṣānti, conditioned by Dukkha-dharma, is called Dukkha-dharma-kṣānti. Jñāna is the result of kṣānti, it is an isodirectional result. Jñāna is only anāsrava (無漏), to show that this kṣānti is also only anāsrava, the later isodirectional result is used as a distinguishing mark. Therefore, kṣānti is called jñāna because it is named after its result. Just as a flower-fruit tree is not a flower or fruit, but is called a flower-fruit tree because it produces flowers and fruits. Kṣānti is also like this, it is called dharma-jñāna-kṣānti because it produces dharma-jñāna. Dukkha-dharma-jñāna (苦法智): Because it is conditioned by Dukkha-dharma, it is called Dukkha-dharma-jñāna. The preceding kṣānti cuts off delusion and is called Anantarya-marga (無間道). The following jñāna realizes cessation and is called Vimukti-marga (解脫道). Dukkha-anvaya-jñāna-kṣānti (苦類智忍) and Dukkha-anvaya-jñāna (苦類智): The object and wisdom of these are similar to the previous ones, so they are given the name 'anvaya' (類). Therefore, the treatise says: 'Initially realizing the truth of all dharmas is called dharma-jñāna.' The object and wisdom after this are similar to the previous ones, so they are given the name 'anvaya'. Just as with Dukkha, the remaining Samudaya, Nirodha, and Marga each have four minds. Interpret this according to this principle, and it can be understood. These sixteen minds are collectively called Satya-abhisamaya (聖諦現觀), meaning observing the Noble Truths in the present moment. There are three types of this: 1. Darśana-abhisamaya (見現觀): Only anāsrava-prajñā (無漏慧), because it sees the Truths clearly, it is called Darśana-abhisamaya. 2. Alambana-abhisamaya (緣現觀): This anāsrava-prajñā, and the mind corresponding to prajñā, the mental factors have the same object, it is called Alambana-abhisamaya. 3. Karya-abhisamaya (事現觀): Refers to the previous correspondence, and the remaining co-existent dharmas have the same function, it is called Karya-abhisamaya. The remaining co-existent dharmas refer to Marga-sahabhū-śīla (道共戒), and the four characteristics of arising, etc. (生等四相), because they have co-existent causes, they are called co-existent. Furthermore, the treatise clarifies attainment.
苦法智忍。名入正性離生。見所斷惑。令諸有情墮在惡趣受諸劇苦。猶如生食在有情身。作苦惱事。故名為生 或由見惑。令諸善根不能淳熟。故名為生。見道能越。故名離生。言正性者。所謂涅槃。見道能證。名為正性離生。正性之離生。依主釋也。或此見道。即名正性。聖正性故。正性即離生。持業釋也。又此見道。或名正性決定。謂決取涅槃故。或決了諦相故。名決定也。若正性是涅槃。即正性之決定。若正性。目見道。正性即決定。二釋同前。苦法智忍。名為入者。最初入故。故得入名。
從此第二。明依地。論云。已辨現觀具十六心。此十六心。為依何地。頌曰。
皆與世第一 同依於一地
釋曰。世第一法。引見道故。故十六心與彼世第一。同依一地。前言世第一通依六地故。今見道亦唯依六地也。
從此第三。明忍智次第。論云。何緣必有如是忍智。前後次第。間雜而起。頌曰。
忍智如次第 無間解脫道
釋曰。忍是無間道。約斷惑得。不被惑得之所隔礙。故名無間 智是解脫道。已解脫惑得。又與離系得。俱時起故。名解脫也。忍智次第。理必應然。猶如世間驅賊閉戶。忍如驅賊。智如閉戶也。
從此第四。明見修道別。論云。此十六心。皆見諦理。
【現代漢語翻譯】 現代漢語譯本 『苦法智忍』（Kufazhiren，對苦諦的忍可和智慧），名為『入正性離生』。『見』（見惑）所斷的迷惑，會讓有情眾生墮入惡趣遭受各種劇烈的痛苦，就像生肉在有情眾生身上一樣，造成苦惱的事情，所以稱為『生』。或者由於『見惑』，使得各種善根不能純熟，所以稱為『生』。『見道』能夠超越它，所以稱為『離生』。所說的『正性』，就是指『涅槃』（Nirvana，寂滅）。『見道』能夠證得它，所以名為『正性離生』。『正性之離生』，是依主釋（I-zhu shi，一種梵文語法結構）。或者這個『見道』，就名為『正性』，因為是聖者的正性。『正性即離生』，是持業釋（Chi-ye shi，一種梵文語法結構）。又或者這個『見道』，可以名為『正性決定』，意思是決定趣向『涅槃』，或者決了真諦的相狀，所以名為『決定』。如果『正性』是『涅槃』，那就是『正性之決定』。如果『正性』指的是『見道』，那就是『正性即決定』。兩種解釋與前面相同。『苦法智忍』，名為『入』，因為是最初的進入，所以得到『入』這個名稱。
從此第二部分，說明所依之『地』（Bhumi，層次）。論中說：『已經辨明了現觀所具有的十六心。』這十六心，是依于什麼『地』呢？頌文說：
『皆與世第一，同依於一地』
解釋說：『世第一法』（Shi di yi fa，世間最高的善法）能夠引導『見道』，所以這十六心與『世第一法』，共同依於一個『地』。前面說『世第一』通於六地，所以現在的『見道』也僅僅依於六地。
從此第三部分，說明『忍』（Ksanti，忍）和『智』（Jnana，智慧）的次第。論中說：『為什麼必定有這樣的『忍』和『智』，前後次第，間雜而起呢？』頌文說：
『忍智如次第，無間解脫道』
解釋說：『忍』是『無間道』（Anantarya-marga，沒有間斷的道路），從斷惑的角度來說，不被迷惑所阻礙，所以名為『無間』。『智』是『解脫道』（Vimukti-marga，解脫的道路），已經解脫了迷惑，又與『離系得』（Visamyoga-pratilabdhi，脫離束縛的獲得）同時生起，所以名為『解脫』。『忍』和『智』的次第，理應如此。就像世間驅趕盜賊、關閉門戶一樣，『忍』就像驅趕盜賊，『智』就像關閉門戶。
從此第四部分，說明『見道』（Darshana-marga，見諦之道）和『修道』（Bhavana-marga，修習之道）的區別。論中說：『這十六心，都是見諦的道理。
【English Translation】 English version 『Kufazhiren』 (Ksanti-jnana-ksana of the苦法, forbearance and wisdom regarding the苦諦), is called 『entering the rightness and departing from birth』. The delusions severed by 『seeing』 (見惑,見所斷惑, delusions severed by the path of seeing) cause sentient beings to fall into evil destinies and suffer various intense pains, just like raw meat on the body of sentient beings, causing suffering. Therefore, it is called 『birth』. Or, due to 『delusions of seeing』, various good roots cannot become fully mature, so it is called 『birth』. The 『path of seeing』 can transcend it, so it is called 『departing from birth』. The so-called 『rightness』 refers to 『Nirvana』 (涅槃,寂滅). The 『path of seeing』 can realize it, so it is called 『rightness of departing from birth』. 『Rightness of departing from birth』 is an依主釋 (I-zhu shi, a type of Sanskrit grammatical structure). Or, this 『path of seeing』 is called 『rightness』, because it is the rightness of the saints. 『Rightness is departing from birth』 is a 持業釋 (Chi-ye shi, a type of Sanskrit grammatical structure). Furthermore, this 『path of seeing』 can be called 『rightness of determination』, meaning the determination to go towards 『Nirvana』, or the clear understanding of the characteristics of the truths, so it is called 『determination』. If 『rightness』 is 『Nirvana』, then it is 『rightness of determination』. If 『rightness』 refers to the 『path of seeing』, then it is 『rightness is determination』. The two explanations are the same as before. 『Kufazhiren』 is called 『entering』, because it is the initial entry, so it gets the name 『entering』.
From this second part, it explains the 『Bhumi』 (地, level) on which it relies. The treatise says: 『It has already distinguished the sixteen minds possessed by the present observation.』 On what 『Bhumi』 do these sixteen minds rely?
The verse says:
『All are the same as the World's First, relying on one Bhumi』
The explanation says: 『The World's First Dharma』 (世第一法, Shi di yi fa, the highest good Dharma in the world) can guide the 『path of seeing』, so these sixteen minds and the 『World's First Dharma』 rely on one 『Bhumi』 together. It was said before that the 『World's First』 is common to the six Bhumis, so the current 『path of seeing』 also only relies on the six Bhumis.
From this third part, it explains the sequence of 『Ksanti』 (忍, forbearance) and 『Jnana』 (智, wisdom). The treatise says: 『Why must there be such 『forbearance』 and 『wisdom』, in a sequential and interspersed manner?』 The verse says:
『Forbearance and wisdom in sequence, uninterrupted path of liberation』
The explanation says: 『Forbearance』 is the 『Anantarya-marga』 (無間道, uninterrupted path), from the perspective of severing delusions, it is not obstructed by delusions, so it is called 『uninterrupted』. 『Wisdom』 is the 『Vimukti-marga』 (解脫道, path of liberation), it has already liberated from delusions, and it arises simultaneously with the 『Visamyoga-pratilabdhi』 (離系得, detachment), so it is called 『liberation』. The sequence of 『forbearance』 and 『wisdom』 should be like this. Just like driving away thieves and closing doors in the world, 『forbearance』 is like driving away thieves, and 『wisdom』 is like closing doors.
From this fourth part, it explains the difference between the 『Darshana-marga』 (見道, path of seeing) and the 『Bhavana-marga』 (修道, path of cultivation). The treatise says: 『These sixteen minds are all the principles of seeing the truth.
一切可說見道攝耶。不爾云何。頌曰。
前十五見道 見未曾見故
釋曰。除道類智。前十五心。名為見道。於四諦理。未見今見。見未曾見。故得見名。至道類智。無一諦理未見今見。如修曾見。故修道攝。問如道類忍是道諦理。此道類智。緣道類忍。于道類忍。未見今見。何故道類智。非見道攝耶。答此中約諦。不約剎那。雖于道類忍一剎那心。未見今見。于上下八諦。皆已曾見。故修道攝。如刈畦稻。唯餘一科。不可名為一畦未刈。問忍于諦理。未見今見。可名見道。中間七智。已見今見。何緣七智。亦見道攝。答知諦未盡。中間起故。亦見道攝。
從此第二。依位建立。就中有二一依十五心。二依第十六心。且依十五心者。論云。且依見道十五心位。建立眾聖。有差別者。頌曰。
名隨信法行 由根鈍利別 具修惑斷一 至五向初果 斷次三向二 離八地向三
釋曰。名隨信法行由根鈍利別者。見道位中聖者。有二。一隨信行。二隨法行。由根鈍利。立此二名。若鈍根者。名隨信行。彼于先時。隨信他言。而行義故。若利根者。名隨法行。彼于先時。由自披閱契經等法。隨行義故 具修惑斷一至五向初果者。即前二聖。于見道位。立為三向。此頌是初向也。謂于先時
【現代漢語翻譯】 現代漢語譯本： 一切都可以說是包含在見道（Darshana-marga，見道）之中嗎？如果不是，那又該如何解釋呢？頌文說： 『前十五見道，見未曾見故』 解釋：除了道類智（Dharmânvaya-jñâna，對道的相應的智慧），前十五個心念被稱為見道。對於四聖諦（catvāri āryasatyāni）的道理，過去未曾見過現在得見，因為見到未曾見過的，所以得名為『見』。到了道類智，沒有哪一個諦理是未見而現在才見的，如同修道（bhāvanāmārga，修道）中已經見過的，所以包含在修道之中。問題：如果道類忍（Dharmânvaya-kṣānti，對道的相應的忍）是道諦（duhkha satya，苦諦）的道理，那麼道類智緣于道類忍，對於道類忍是未見而現在才見，為什麼道類智不包含在見道之中呢？回答：這裡是就諦理而言，不是就剎那而言。雖然對於道類忍這一個剎那的心念是未見而現在才見，但對於上下八個諦理都已經見過，所以包含在修道之中。如同收割田埂上的稻子，即使只剩下一棵，也不能說這一畦沒有收割。問題：忍（ksanti，忍）對於諦理是未見而現在才見，可以稱為見道，那麼中間的七個智（jñāna，智慧）是已經見過而現在再見，為什麼這七個智也包含在見道之中呢？回答：因為知曉諦理尚未窮盡，中間生起，所以也包含在見道之中。 從此第二部分，依據位次建立。其中有兩點：一是依據十五個心念，二是依據第十六個心念。先說依據十五個心念的情況。論中說：暫且依據見道的十五個心念的位次，建立眾聖（ārya，聖者）的差別。頌文說： 『名隨信法行，由根鈍利別，具修惑斷一，至五向初果，斷次三向二，離八地向三』 解釋：『名隨信法行，由根鈍利別』，見道位中的聖者有兩種：一是隨信行（Śraddhānusārin，隨信行者），二是隨法行（Dharmānusārin，隨法行者）。根據根器的鈍利，設立這兩個名稱。如果是鈍根者，名為隨信行，因為他們在先前是隨順相信他人之言而行事；如果是利根者，名為隨法行，因為他們在先前是自己披閱契經等法，隨順奉行正法。『具修惑斷一至五向初果者』，就是前面的兩種聖者，在見道位中，立為三種向（mukti，趨向）。這頌文說的是初向（srota-āpanna，預流果向）。意思是說，在先前
【English Translation】 English version: Is everything that can be said included in Darshana-marga (path of seeing)? If not, how is it explained? The verse says: 'The first fifteen are the path of seeing, because they see what has not been seen before.' Explanation: Except for Dharmânvaya-jñâna (knowledge of conformity to Dharma), the first fifteen moments of thought are called the path of seeing. Regarding the truth of the Four Noble Truths (catvāri āryasatyāni), what was not seen in the past is now seen. Because of seeing what has not been seen before, it is named 'seeing'. When it comes to Dharmânvaya-jñâna, there is no truth that is not seen and is now seen, just like what has been seen in the path of cultivation (bhāvanāmārga), so it is included in the path of cultivation. Question: If Dharmânvaya-kṣānti (forbearance in conformity to Dharma) is the truth of the path (duhkha satya), then Dharmânvaya-jñâna is based on Dharmânvaya-kṣānti, and regarding Dharmânvaya-kṣānti, what was not seen is now seen. Why is Dharmânvaya-jñâna not included in the path of seeing? Answer: Here, it is in terms of the truth, not in terms of the moment. Although for this one moment of thought of Dharmânvaya-kṣānti, what was not seen is now seen, all the eight truths above and below have already been seen, so it is included in the path of cultivation. It is like harvesting rice in a paddy field, even if only one stalk remains, it cannot be said that this paddy field has not been harvested. Question: Forbearance (ksanti) regarding the truth is what was not seen and is now seen, which can be called the path of seeing. Then the seven knowledges (jñāna) in between are what have already been seen and are now seen again. Why are these seven knowledges also included in the path of seeing? Answer: Because the knowledge of the truths is not yet exhausted, and they arise in between, they are also included in the path of seeing. From this second part, it is established according to the position. There are two points: one is based on the fifteen moments of thought, and the other is based on the sixteenth moment of thought. First, let's talk about the situation based on the fifteen moments of thought. The treatise says: Let's temporarily base it on the position of the fifteen moments of thought of the path of seeing to establish the differences among the noble ones (ārya). The verse says: 'Named Śraddhānusārin and Dharmānusārin, distinguished by dullness and sharpness of faculties, possessing the afflictions of cultivation, cutting off one to five, heading towards the first fruit, cutting off the next three, heading towards the second, departing from the eight grounds, heading towards the third.' Explanation: 'Named Śraddhānusārin and Dharmānusārin, distinguished by dullness and sharpness of faculties.' There are two types of noble ones in the path of seeing: one is Śraddhānusārin (one who follows by faith), and the other is Dharmānusārin (one who follows by Dharma). These two names are established according to the dullness and sharpness of the faculties. If one has dull faculties, they are called Śraddhānusārin, because they previously followed and acted according to the words of others. If one has sharp faculties, they are called Dharmānusārin, because they previously read the sutras and other Dharmas themselves and followed the Dharma accordingly. 'Possessing the afflictions of cultivation, cutting off one to five, heading towards the first fruit,' refers to the two types of noble ones mentioned earlier, who are established as three directions (mukti) in the path of seeing. This verse speaks of the first direction (srota-āpanna, stream-enterer). It means that previously
。未以世道斷修惑。名具修惑。此名具縛人也 斷一至五曏者。謂先凡位。以有漏道。斷修惑一品乃至五品。此為五人。兼前具縛。為六人也。此六人至見道中。名初果向。趣預流果故 斷次三向二者。第二向也。謂于凡位。斷第六品或七八品。名斷次三。謂前五品。次三品故。此有三人。此斷次三人。至見道中。名第二向。趣一來果故 離八地向三者。第三向也。謂先凡位。斷欲修惑第九品盡。或斷初定一品。乃至斷無所有處惑盡。名離八地。此有六十四人。謂斷欲第九品。為一人。斷上七地各九品惑。各有九人。七九六十三。兼前一人。成六十四人。此六十四人。至見道中。名第三向也。趣不還果故。
從此第二。依第十六心。建立者。就中有二。一明建立果位。第二別明住果非向。且明第一立果差別者。論云。次依修道。道類智時。建立眾聖。有差別者。頌曰。
至第十六心 隨三向住果 名信解見至 亦由鈍利別
釋曰。隨三向住果者。前初向六人。至道類智。住預流果。前第二向三人。至道類智。住一來果。前六十四人。至道類智。住不還果也。名信解見至者。此住果人。若鈍根者。名為信解。若利根者。名為見至。前隨信行。今名信解。謂由信故。勝解相顯。名為信解 前隨法行
【現代漢語翻譯】 現代漢語譯本： 『未以世道斷修惑。名具修惑。此名具縛人也』：指的是沒有通過世俗的道來斷除修惑（bhava-rāga，對存在的貪愛），這樣的人被稱為『具修惑』，也就是被束縛的人。 『斷一至五曏者。謂先凡位。以有漏道。斷修惑一品乃至五品。此為五人。兼前具縛。為六人也。此六人至見道中。名初果向。趣預流果故』：指的是斷除修惑一品到五品的人，他們處於凡夫位，通過有漏道（sāsrava-mārga，帶有煩惱的道）來斷除。這樣的人有五種。加上前面的『具縛』，總共有六種人。這六種人在進入見道（darśana-mārga，見真理的道）時，被稱為『初果向』，因為他們趨向于預流果（srota-āpanna-phala，入流果）。 『斷次三向二者。第二向也。謂于凡位。斷第六品或七八品。名斷次三。謂前五品。次三品故。此有三人。此斷次三人。至見道中。名第二向。趣一來果故』：指的是斷除修惑第六品或第七、第八品的人，這是第二向。他們處於凡夫位，斷除的品級是前五品之後的三個品級，所以稱為『斷次三』。這樣的人有三種。這三種『斷次三』的人，在進入見道時，被稱為『第二向』，因為他們趨向於一來果（sakṛdāgāmin-phala，一來果）。 『離八地向三者。第三向也。謂先凡位。斷欲修惑第九品盡。或斷初定一品。乃至斷無所有處惑盡。名離八地。此有六十四人。謂斷欲第九品。為一人。斷上七地各九品惑。各有九人。七九六十三。兼前一人。成六十四人。此六十四人。至見道中。名第三向也。趣不還果故』：指的是斷除欲界修惑第九品，或者斷除初禪定一品，乃至斷除無所有處惑的人，這是第三向。他們處於凡夫位，因為他們已經脫離了八地（aṣṭa-bhūmi，八種禪定境界），所以稱為『離八地』。這樣的人有六十四種。斷除欲界第九品的人有一種。斷除上面七地（七種禪定境界）的每一種的九品惑的人，各有九種，七九六十三，加上前面一種，總共六十四種。這六十四種人，在進入見道時，被稱為『第三向』，因為他們趨向于不還果（anāgāmin-phala，不還果）。 『從此第二。依第十六心。建立者。就中有二。一明建立果位。第二別明住果非向。且明第一立果差別者。論云。次依修道。道類智時。建立眾聖。有差別者。頌曰』：接下來第二部分，是依據第十六心（ṣoḍaśa-citta，十六種心念）來建立果位。這部分內容分為兩點：一是說明建立果位，二是分別說明安住于果位而非趨向于果位。首先說明建立果位的差別。《論》中說：『接下來，依據修道（bhāvanā-mārga，通過修行來證悟的道），在道類智（dharmajñāna-kṣānti，對法的認知）的時候，建立各種聖者，他們之間是有差別的。』偈頌說： 『至第十六心 隨三向住果 名信解見至 亦由鈍利別』： 『釋曰。隨三向住果者。前初向六人。至道類智。住預流果。前第二向三人。至道類智。住一來果。前六十四人。至道類智。住不還果也。名信解見至者。此住果人。若鈍根者。名為信解。若利根者。名為見至。前隨信行。今名信解。謂由信故。勝解相顯。名為信解 前隨法行』：解釋說，『隨三向住果者』，指的是前面的初果向六人，到達道類智時，安住于預流果。前面的第二向三人，到達道類智時，安住於一來果。前面的六十四人，到達道類智時，安住于不還果。『名信解見至者』，指的是這些安住于果位的人，如果是鈍根者，稱為『信解』（śraddhādhimukta，信勝解），如果是利根者，稱為『見至』（dṛṣṭiprāpta，見所至）。前面稱為『隨信行』（śraddhānusārin，隨信而行），現在稱為『信解』，意思是由於信心的緣故，殊勝的理解顯現出來，所以稱為『信解』。前面稱為『隨法行』（dharmānusārin，隨法而行）。 English version: 'Not severing the afflictions of cultivation (bhava-rāga, craving for existence) through worldly paths is called 'possessing the afflictions of cultivation.' This is called a bound person.' This refers to someone who has not severed the afflictions of cultivation through mundane paths. Such a person is called 'possessing the afflictions of cultivation,' meaning they are a bound person. 'Those progressing from one to five, referring to the initial ordinary position, severing one to five grades of the afflictions of cultivation through defiled paths (sāsrava-mārga, path with afflictions). These are five types of people. Combined with the previously bound one, there are six types of people. These six types of people, upon reaching the path of seeing (darśana-mārga, path of seeing the truth), are called 'approaching the first fruit,' because they are moving towards the stream-enterer fruit (srota-āpanna-phala, the fruit of entering the stream).' 『Those progressing by severing the next three, referring to the second stage, severing the sixth, seventh, or eighth grades in the ordinary position, are called 'severing the next three,' meaning the three grades after the previous five. There are three types of people. These three types of people, upon reaching the path of seeing, are called 'approaching the second fruit,' because they are moving towards the once-returner fruit (sakṛdāgāmin-phala, the fruit of once-returning).』 'Those progressing by leaving the eight realms, referring to the third stage, severing all nine grades of the afflictions of cultivation in the desire realm, or severing one grade of the first dhyana (meditative absorption), up to severing all afflictions in the realm of neither perception nor non-perception, are called 'leaving the eight realms.' There are sixty-four types of people. Severing the ninth grade of desire realm afflictions is one type. Severing nine grades of afflictions in each of the upper seven realms (seven dhyana realms) are nine types each, seven times nine is sixty-three, plus the previous one, making sixty-four types. These sixty-four types of people, upon reaching the path of seeing, are called 'approaching the third fruit,' because they are moving towards the non-returner fruit (anāgāmin-phala, the fruit of non-returning).' 'From this second point, establishing based on the sixteenth thought (ṣoḍaśa-citta, sixteen thoughts), there are two aspects. First, clarifying the establishment of the fruit positions. Second, separately clarifying dwelling in the fruit and not progressing towards it. First, clarifying the differences in establishing the fruit. The treatise says, 'Next, based on the path of cultivation (bhāvanā-mārga, path of cultivation), at the time of knowledge of the types of paths (dharmajñāna-kṣānti, knowledge of the types of paths), establishing the various sages, there are differences.' The verse says:' 'Upon reaching the sixteenth thought, dwelling in the fruit according to the three stages of progression, Called 'liberated by faith' and 'attained by sight,' also distinguished by dullness and sharpness.' 'Explanation: 'Dwelling in the fruit according to the three stages of progression' refers to the previous six people approaching the first fruit, upon reaching the knowledge of the types of paths, dwelling in the stream-enterer fruit. The previous three people approaching the second fruit, upon reaching the knowledge of the types of paths, dwelling in the once-returner fruit. The previous sixty-four people, upon reaching the knowledge of the types of paths, dwelling in the non-returner fruit. 'Called 'liberated by faith' (śraddhādhimukta, liberated by faith) and 'attained by sight' (dṛṣṭiprāpta, attained by sight)' refers to those dwelling in the fruit. If they are of dull faculties, they are called 'liberated by faith.' If they are of sharp faculties, they are called 'attained by sight.' Previously called 'following faith' (śraddhānusārin, following faith), now called 'liberated by faith,' meaning that due to faith, superior understanding manifests, hence the name 'liberated by faith.' Previously called 'following the Dharma' (dharmānusārin, following the Dharma).'
【English Translation】 "Not severing the afflictions of cultivation. Named possessing the afflictions of cultivation. This is named a bound person.": Refers to not severing the afflictions of cultivation (bhava-rāga, craving for existence) through worldly paths. This is called 'possessing the afflictions of cultivation,' meaning a bound person. "Severing one to five towards, referring to the initial ordinary position, severing one to five grades of the afflictions of cultivation through defiled paths. These are five people. Combined with the previously bound, there are six people. These six people, upon reaching the path of seeing, are named approaching the first fruit, because they are moving towards the stream-enterer fruit.": Refers to severing one to five grades of the afflictions of cultivation, being in the ordinary position, and severing through defiled paths (sāsrava-mārga, path with afflictions). There are five types of people. Adding the previously 'bound,' there are six types. These six, upon reaching the path of seeing (darśana-mārga, path of seeing the truth), are called 'approaching the first fruit' (srota-āpanna-phala, the fruit of entering the stream). "Severing the next three towards two, referring to the second stage, severing the sixth, seventh, or eighth grades in the ordinary position, named severing the next three, meaning the three grades after the previous five. There are three people. These three people, upon reaching the path of seeing, are named approaching the second fruit, because they are moving towards the once-returner fruit.": Refers to severing the sixth, seventh, or eighth grades of the afflictions of cultivation, being in the ordinary position. It's called 'severing the next three' because it's the three grades after the previous five. There are three types. These three, upon reaching the path of seeing, are called 'approaching the second fruit' (sakṛdāgāmin-phala, the fruit of once-returning). "Leaving the eight realms towards three, referring to the third stage, severing all nine grades of the afflictions of cultivation in the desire realm, or severing one grade of the first dhyana, up to severing all afflictions in the realm of neither perception nor non-perception, named leaving the eight realms. There are sixty-four people. Severing the ninth grade of desire realm is one person. Severing nine grades of afflictions in each of the upper seven realms, there are nine people each, seven times nine is sixty-three, plus the previous one, making sixty-four people. These sixty-four people, upon reaching the path of seeing, are named approaching the third fruit, because they are moving towards the non-returner fruit.": Refers to severing the ninth grade of the afflictions of cultivation in the desire realm, or severing one grade of the first dhyana, up to severing all afflictions in the realm of neither perception nor non-perception. It's called 'leaving the eight realms' (aṣṭa-bhūmi, eight meditative states). There are sixty-four types. Severing the ninth grade of the desire realm is one. Severing nine grades in each of the upper seven realms is nine each, seven times nine is sixty-three, plus one, making sixty-four. These sixty-four, upon reaching the path of seeing, are called 'approaching the third fruit' (anāgāmin-phala, the fruit of non-returning). "From this second, establishing based on the sixteenth thought, there are two aspects. First, clarifying the establishment of the fruit positions. Second, separately clarifying dwelling in the fruit and not progressing towards it. First, clarifying the differences in establishing the fruit. The treatise says, 'Next, based on the path of cultivation, at the time of knowledge of the types of paths, establishing the various sages, there are differences.' The verse says:": Next, the second part is based on the sixteenth thought (ṣoḍaśa-citta, sixteen thoughts) to establish the fruit positions. This part has two points: one is to explain the establishment of the fruit positions, and the other is to explain separately dwelling in the fruit position and not progressing towards it. First, explain the differences in establishing the fruit. "Upon reaching the sixteenth thought, dwelling in the fruit according to the three stages of progression, Named 'liberated by faith' and 'attained by sight,' also distinguished by dullness and sharpness." "Explanation: 'Dwelling in the fruit according to the three stages of progression' refers to the previous six people approaching the first fruit, upon reaching the knowledge of the types of paths, dwelling in the stream-enterer fruit. The previous three people approaching the second fruit, upon reaching the knowledge of the types of paths, dwelling in the once-returner fruit. The previous sixty-four people, upon reaching the knowledge of the types of paths, dwelling in the non-returner fruit. 'Named 'liberated by faith' and 'attained by sight'' refers to those dwelling in the fruit. If they are of dull faculties, they are called 'liberated by faith' (śraddhādhimukta, liberated by faith). If they are of sharp faculties, they are called 'attained by sight' (dṛṣṭiprāpta, attained by sight). Previously called 'following faith' (śraddhānusārin, following faith), now called 'liberated by faith,' meaning that due to faith, superior understanding manifests, hence the name 'liberated by faith.' Previously called 'following the Dharma' (dharmānusārin, following the Dharma)."
。今名見至。謂由向見。得至果見。故名見至。此二聖者。信慧互增。故剽信解見至名別。
從此第二。明住果非向。論云。何緣先斷欲界修惑一。至五等。至第十六道類智心。但說名為預流果等。非後果向(解云。此意者。何故斷五品。非第二向。斷七八品。非第三向。斷上七地。非第四向也)。頌曰。
諸得果位中 未得勝果道 故未起勝道 名住果非向
釋曰。諸得果位中者。據前預流等三果也。未得勝果道者。未得五品等諸勝果道也。故未起勝道名住果非曏者。結上三果不名後向也。謂斷五品。至道類智。未起五品勝果道故。但名預流果。故不名第二向也。
斷七八品。至道類智。未起七八品。勝果道故。但名一來果故。不名第三向也。斷上七地。至道類智。未起七地勝果道故。名第三果故。不名第四向也。勝果道者。謂向道也。夫論向道。勝前果道。或趣後果。名勝果道。問何故前住果。未得勝果道。答以勝果道是向道故。故住果位。未起得也。
從此第二。約修無學道。就中有二。一明德失數。二歷位廣明。且明德失數者。論云。當約修惑辨漸次生能對治。名分位差別。頌曰。
地地失德九 下中上各三
釋曰。失謂退失。即所斷煩惱也。德謂功德。即
【現代漢語翻譯】 現代漢語譯本：現在名為『見至』（見解到達）。意思是由於之前的見解，能夠到達果位的見解，所以名為『見至』。這兩類聖者，信和慧互相增長，因此在信解和見至的名稱上有所區別。
從這裡開始第二部分，說明安住于果位而不是趨向于果位。論中說：『為什麼先斷欲界的修惑，從一到五等，直到第十六道類智心，只說名為預流果等，而不是後果向呢？』（解釋說：這個意思是，為什麼斷五品煩惱，不是第二向；斷七八品煩惱，不是第三向；斷上七地煩惱，不是第四向呢？）頌說：
『諸得果位中，未得勝果道，故未起勝道，名住果非向。』
解釋說：『諸得果位中』，指的是前面的預流果等三果。『未得勝果道』，指的是未得到五品等各種殊勝的果道。『故未起勝道名住果非向』，總結了前面的三果不稱為後向的原因。意思是，斷了五品煩惱，直到道類智，因為沒有生起五品殊勝的果道，所以只稱為預流果，因此不稱為第二向。
斷了七八品煩惱，直到道類智，因為沒有生起七八品殊勝的果道，所以只稱為一來果，因此不稱為第三向。斷了上七地煩惱，直到道類智，因為沒有生起七地殊勝的果道，所以稱為第三果，因此不稱為第四向。』殊勝的果道，指的是向道。所謂向道，勝過之前的果道，或者趨向於後果，稱為殊勝的果道。問：為什麼前面的安住果位，沒有得到殊勝的果道？答：因為殊勝的果道是向道，所以安住于果位，沒有生起得到。
從這裡開始第二部分，討論修無學道。其中分為兩部分：一是說明德和失的數量，二是歷數果位進行廣泛說明。首先說明德和失的數量。論中說：『應當根據修惑來辨別漸次生起的能夠對治煩惱的智慧，稱為分位差別。』頌說：
『地地失德九，下中上各三。』
解釋說：『失』指的是退失，也就是所斷的煩惱。『德』指的是功德，也就是
【English Translation】 English version: Now it is named 'Dṛṣṭi-sampadā' (Attainment of View). It means that due to the previous view, one is able to reach the view of the fruit, hence it is named 'Dṛṣṭi-sampadā'. These two types of noble ones, faith and wisdom increase each other, therefore there is a distinction in the names of Śraddhādhimukta and Dṛṣṭi-prāpta.
From here, the second part explains residing in the fruit rather than progressing towards it. The treatise says: 'Why is it that when one first severs the afflictions of the desire realm, from one to five, etc., up to the sixteenth moment of the Path of Knowledge of Types, it is only said to be the Stream-enterer fruit, etc., and not the path towards the subsequent fruit?' (The explanation is: What is meant by this is, why is severing five categories of afflictions not the second path; severing seven or eight categories of afflictions not the third path; severing the afflictions of the upper seven grounds not the fourth path?) The verse says:
'Among those who attain the fruit positions, have not attained the superior path of the fruit, therefore, not having arisen the superior path, it is named residing in the fruit, not the path.'
The explanation says: 'Among those who attain the fruit positions' refers to the preceding three fruits of Stream-enterer, etc. 'Have not attained the superior path of the fruit' refers to not having attained the various superior paths of the fruit such as the five categories. 'Therefore, not having arisen the superior path, it is named residing in the fruit, not the path' concludes that the preceding three fruits are not called subsequent paths. It means that having severed the five categories of afflictions, up to the Path of Knowledge of Types, because the superior path of the five categories of the fruit has not arisen, it is only called the Stream-enterer fruit, therefore it is not called the second path.
Having severed the seven or eight categories of afflictions, up to the Path of Knowledge of Types, because the superior path of the seven or eight categories of the fruit has not arisen, it is only called the Once-returner fruit, therefore it is not called the third path. Having severed the afflictions of the upper seven grounds, up to the Path of Knowledge of Types, because the superior path of the seven grounds of the fruit has not arisen, it is called the Third Fruit, therefore it is not called the fourth path.' The superior path of the fruit refers to the path. The so-called path surpasses the previous path of the fruit, or progresses towards the subsequent fruit, and is called the superior path of the fruit. Question: Why is it that the preceding residing in the fruit has not attained the superior path of the fruit? Answer: Because the superior path of the fruit is the path, therefore residing in the fruit position, it has not arisen and been attained.
From here, the second part discusses the path of no-more-learning (Aśaikṣa-mārga). It is divided into two parts: first, explaining the number of virtues and losses; second, extensively explaining the positions. First, explaining the number of virtues and losses. The treatise says: 'One should distinguish the gradually arising wisdom that can counteract afflictions according to the afflictions to be cultivated, which is called the difference in positions.' The verse says:
'Ground by ground, nine virtues are lost, lower, middle, and upper each have three.'
The explanation says: 'Loss' refers to the loss, which is the severed afflictions. 'Virtue' refers to merit, which is
能斷道也。於九地中。地地修惑。各有九品。九九總有八十一品惑。其能斷道。地地亦九。總有八十一品。無間道八十一品解脫道。問失德如何。各分九品。答謂根本品。有下中上。此三各三。故成九品。且下品三者。謂下下。下中。下上。中品分三者。謂中下。中中。中上。上品三者。謂上下。上中。上上。應知此中。下下品道。能斷上上品障。乃至上上品道。能斷下下品障。如洗衣位。粗垢先除后除細垢。又如粗闇小明能滅要以大明。方滅小闇。失德相對。理必應然。白法力強。黑法力劣。故剎那頃。下下品道。能斷無始上上品惑。猶如長時。所集大闇。一剎那頃。小燈能滅。
從此第二。歷位廣明。就中有四。一明預流七生。二明一來向果。三明不還向果。四明無學向果。且初明預流七生者。論云。先應建立都未斷者。頌曰。
未斷修斷失 住果極七返
釋曰。九地修惑。都未有斷名為預流。生極七返。謂於人天。七返受生。極言為顯受生最多。極不過七。非諸預流。皆受七反。言預流者。諸無漏道。總名為流。初預此流。名為預流。問此預流。名為因何義。若初得道。名為預流。則預流名。應目第八(苦法忍是第八也。於八忍中。從后數之。當第八故也)。若初得果名為預流 如超越人至
【現代漢語翻譯】 現代漢語譯本 能斷之道。在九地（指欲界、色界、無色界）中，每一地修斷煩惱，各有九品。九九總共有八十一品煩惱。其能斷之道，每一地也有九品，總共有八十一品。無間道（指能斷煩惱的智慧）有八十一品，解脫道（指斷煩惱后獲得的解脫）也有八十一品。問：失德（指失去功德）如何區分？答：各自分為九品。根本品分為下、中、上三品，這三品各自又分三品，所以成為九品。下品分為下下、下中、下上；中品分為中下、中中、中上；上品分為上下、上中、上上。應當知道，下下品道能斷上上品障，乃至上上品道能斷下下品障。如同洗衣，先去除粗垢，後去除細垢。又如粗暗可以用小光明驅散，但要用大光明才能驅散小暗。失德的相對情況，道理必然如此。白法（指善法）力量強，黑法（指惡法）力量弱，所以剎那間，下下品道能斷無始以來的上上品惑，猶如長時間積累的大黑暗，一剎那間，小燈就能驅散。 從此第二部分，廣泛闡明歷經的位次。其中有四點：一、闡明預流（Srotapanna，入流果）七生；二、闡明一來向果（Sakrdagamin，一來果）和一來果；三、闡明不還向果（Anagamin，不還果）和不還果；四、闡明無學向果（Arhat，阿羅漢果）和阿羅漢果。首先闡明預流七生。《論》中說：『首先應當建立都未斷惑者。』頌詞說： 『未斷修斷失，住果極七返。』 解釋：九地修惑，都未斷除，名為預流。最多經歷七次往返。指在人界和天界，最多經歷七次受生。『極』字是爲了顯示受生次數最多，最多不超過七次。並非所有預流都要經歷七次往返。預流，指所有無漏道（指脫離煩惱的修行道路）總稱為『流』，初次進入此流，名為預流。問：此預流，作為因是什麼含義？如果初次得道，名為預流，那麼預流之名，應當指第八位（苦法忍是第八位，在八忍中，從后往前數，是第八位）。如果初次得果，名為預流，如同超越之人到達。
【English Translation】 English version The path of severance. Within the nine grounds (referring to the desire realm, form realm, and formless realm), in each ground, the cultivation and severance of afflictions each have nine grades. Nine times nine totals eighty-one grades of afflictions. The path of severance also has nine grades in each ground, totaling eighty-one grades. The path of no interval (referring to the wisdom that severs afflictions) has eighty-one grades, and the path of liberation (referring to the liberation obtained after severing afflictions) also has eighty-one grades. Question: How are the losses of merit (referring to the loss of virtuous qualities) distinguished? Answer: They are each divided into nine grades. The fundamental grades are divided into lower, middle, and upper grades, and each of these three grades is further divided into three, thus forming nine grades. The lower grade is divided into lower-lower, lower-middle, and lower-upper; the middle grade is divided into middle-lower, middle-middle, and middle-upper; the upper grade is divided into upper-lower, upper-middle, and upper-upper. It should be known that the lower-lower grade path can sever the upper-upper grade obstructions, and even the upper-upper grade path can sever the lower-lower grade obstructions. It is like washing clothes, where the coarse dirt is removed first, and then the fine dirt is removed. Also, like how coarse darkness can be dispelled by a small light, but a large light is needed to dispel small darkness. The relative situation of the losses of merit must be the same in principle. The white dharma (referring to virtuous qualities) has strong power, and the black dharma (referring to evil qualities) has weak power, so in an instant, the lower-lower grade path can sever the upper-upper grade afflictions from beginningless time, just as a small lamp can dispel the great darkness accumulated over a long period. From this second part onwards, the positions traversed are extensively elucidated. There are four points within this: 1. Elucidating the seven rebirths of a Stream-enterer (Srotapanna); 2. Elucidating the Once-returner (Sakrdagamin) aspirant and the Once-returner fruit; 3. Elucidating the Non-returner (Anagamin) aspirant and the Non-returner fruit; 4. Elucidating the Arhat (Arhat) aspirant and the Arhat fruit. First, elucidating the seven rebirths of a Stream-enterer. The Treatise says: 'First, one should establish those who have not yet severed afflictions.' The verse says: 'Those who have not severed, cultivate severance and loss, dwelling in the fruit for a maximum of seven returns.' Explanation: Those who have not severed the afflictions of the nine grounds are called Stream-enterers. They experience a maximum of seven returns. This refers to experiencing a maximum of seven rebirths in the human and heavenly realms. The word 'maximum' is used to show that the number of rebirths is at most seven. Not all Stream-enterers experience seven returns. Stream-enterer refers to all the non-outflow paths (referring to the path of practice that is free from afflictions) are collectively called 'stream'. The first entry into this stream is called Stream-enterer. Question: What is the meaning of this Stream-enterer as a cause? If the first attainment of the path is called Stream-enterer, then the name Stream-enterer should refer to the eighth position (the forbearance of suffering dharma is the eighth position; in the eight forbearances, counting from the end, it is the eighth position). If the first attainment of the fruit is called Stream-enterer, it is like a person who surpasses reaching.
道類智。得二三果。應名預流。答此預流名。不目第八。目初得果。於四沙門果中定初得故 一來不還。非定初得。此定初得。故名預流。問何緣此名。不目第八。答要具三義。得預流名。一具得果向無漏道故。二具得見修無漏道故。三于現觀十六心流。遍至得故 第八三義俱闕。故預流名。不目第八 言七生者。人中七生。中有。生有。名為七生。天中亦然。中生各七。總二十八生。皆七等故。說極七生 問何緣彼無受第八生。答謂相續身。齊此七生。所有聖道。必成就故。聖道種類。法應如是。如七步蛇。第四日瘧。法應爾故。至第七生。逢無佛法。雖在居家。得阿羅漢。既得果已。必不住家。法爾自得苾芻形相。問預流既。未斷不善修惑。云何經說預流。名為無退墮法(不退墮三惡趣也)。答此有五義。一以不生長退墮業故。二違彼生長業與果故。三強盛善根鎮彼身故。四加行意樂俱清凈故。五諸有決定墮惡趣業。尚不起忍。況得預流。故有頌曰。
愚作罪小。亦墮惡(無慚愧故) 智為罪大。亦脫苦(慚愧增故) 如團鐵小亦沉水 為缽鐵大亦能浮(引此頌意。明愚人名退墮。預流名無退墮也)。
俱舍論頌疏論本第二十三 大正藏第 41 冊 No. 1823 俱舍論頌疏論本
【現代漢語翻譯】 現代漢語譯本 道類智（Dharmānusmṛti-jñāna，對法的隨念所生之智慧）。如果有人證得了二果或三果，是否也應該被稱為預流（Srotaāpanna，入流者）？回答是，這裡的預流之名，不是指第八位（指第八有，即第八生），而是指初次證得果位的人。因為在四種沙門果（Śrāmaṇyaphala）中，預流果是必定首先證得的。而一來果（Sakṛdāgāmin）和不還果（Anāgāmin）並非必定是初次證得的。因此，只有必定初次證得的果位，才被稱為預流。 問：為什麼這個名稱不是指第八有？答：要具備三個條件，才能獲得預流的名稱：一是具備獲得果位的趨向無漏道（Anāsrava-mārga）的能力；二是具備獲得見道（Darśana-mārga）和修道（Bhāvanā-mārga）的無漏道的能力；三是在現觀（Abhisamaya）的十六心中，普遍達到證得的程度。第八有這三個條件都不具備，所以預流之名不是指第八有。 所謂『七生』，是指在人道中經歷七次生死。中有（Antarābhava，中陰身）和生有（Upapattibhava，結生相續）合起來算作一生，這樣共有七生。在天道中也是如此。中有和生有各有七次，總共是二十八生。因為都以七為單位，所以說最多七生。 問：為什麼預流者不會有第八生？答：這是因為相續之身，在這七生之中，必定會成就所有聖道（Ārya-mārga）。聖道的種類，其規律本應如此。就像七步蛇，必定在第四天發作瘧疾一樣，這是自然規律。即使到了第七生，遇到了沒有佛法的時代，即使身在家中，也能證得阿羅漢果（Arhat）。一旦證得果位，必定不會繼續住在家裡，自然而然地會獲得比丘（Bhikṣu）的形相。 問：預流既然還沒有斷除不善的修惑（Bhāvanā-klesha），為什麼經典中說預流是『無退墮法』（不會退墮到三惡趣）？答：這有五個原因：一是因為不會增長導致退墮的業；二是違背了會導致退墮的增長業及其果報；三是強大的善根鎮住了他的身心；四是加行（Prayoga）和意樂（Āśaya）都清凈；五是那些決定會墮入惡趣的業，尚且不能生起忍（Kṣānti），更何況是證得預流果的人。所以有偈頌說： 『愚人作小罪，亦墮惡（因為沒有慚愧）；智者為大罪，亦脫苦（因為慚愧心增長）。就像小鐵球也會沉入水中，而用缽做的鐵器即使很大也能浮起來。』（引用這個偈頌的意思，是爲了說明愚人是會退墮的，而預流是不會退墮的）。 《俱舍論頌疏論本》第二十三 大正藏第 41 冊 No. 1823 《俱舍論頌疏論本》
【English Translation】 English version Dharmānusmṛti-jñāna (Wisdom arising from mindfulness of the Dharma). If someone attains the second or third fruit, should they also be called a Srotaāpanna (Stream-enterer)? The answer is that the name Srotaāpanna here does not refer to the eighth existence (referring to the eighth life), but to the person who initially attains the fruit. Because among the four Śrāmaṇyaphala (Fruits of Asceticism), the Srotaāpanna fruit is definitely the first to be attained. The Sakṛdāgāmin (Once-returner) and Anāgāmin (Non-returner) fruits are not necessarily attained initially. Therefore, only the fruit that is definitely attained initially is called Srotaāpanna. Question: Why does this name not refer to the eighth existence? Answer: To obtain the name Srotaāpanna, three conditions must be met: first, possessing the ability to attain the Anāsrava-mārga (Path of Non-outflow) that leads to the fruit; second, possessing the ability to attain the Anāsrava-mārga of Darśana-mārga (Path of Seeing) and Bhāvanā-mārga (Path of Cultivation); third, universally reaching the level of attainment within the sixteen moments of Abhisamaya (Realization). The eighth existence lacks all three of these conditions, so the name Srotaāpanna does not refer to the eighth existence. The so-called 'seven lives' refers to experiencing seven births and deaths in the human realm. Antarābhava (Intermediate existence, the intermediate state) and Upapattibhava (Rebirth existence, the connecting link of rebirth) together are counted as one life, thus totaling seven lives. The same is true in the heavenly realms. There are seven instances each of the intermediate existence and rebirth existence, totaling twenty-eight lives. Because they are all in units of seven, it is said that there are at most seven lives. Question: Why does a Stream-enterer not have an eighth life? Answer: This is because the continuous stream of existence, within these seven lives, will definitely accomplish all the Ārya-mārga (Noble Paths). The nature of the Noble Paths is inherently such. Just like a seven-step snake, which inevitably causes malaria on the fourth day, this is the natural law. Even if, in the seventh life, one encounters an era without the Buddha's teachings, even if one remains at home, one can attain Arhat (Worthy One). Once one attains the fruit, one will definitely not continue to live at home, and one will naturally acquire the appearance of a Bhikṣu (Monk). Question: Since a Stream-enterer has not yet eradicated the unwholesome Bhāvanā-klesha (Defilements of Cultivation), why do the scriptures say that a Stream-enterer is 'without the law of falling back' (not falling back into the three evil destinies)? Answer: There are five reasons for this: first, because they do not cultivate the karma that leads to falling back; second, they counteract the increasing karma and its consequences that lead to falling back; third, their powerful roots of goodness suppress their mind and body; fourth, their Prayoga (Effort) and Āśaya (Intention) are both pure; fifth, those karmas that are destined to lead to evil destinies cannot even give rise to Kṣānti (Forbearance), let alone allow one to attain the fruit of Stream-entry. Therefore, there is a verse that says: 『A fool commits a small sin, and falls into evil (because they have no shame); a wise person commits a great sin, and escapes suffering (because their sense of shame increases). Just like a small iron ball sinks in water, while a large iron bowl can float.』 (The meaning of quoting this verse is to illustrate that a fool will fall back, while a Stream-enterer will not fall back). Abhidharmakośabhāṣya-ṭīkā, Volume 23 Taishō Tripiṭaka, Volume 41, No. 1823, Abhidharmakośabhāṣya-ṭīkā
俱舍論頌疏論本第二十四
從此第二。明一來向果。論云。已辨住果未斷修惑。名為預流生極七返。今次應辨斷位眾聖。且應建立一來向果。頌曰。
斷欲三四品 三二生家家 斷至五二向 斷六一來果
釋曰。初。兩句明家家。下兩句明向果。即預流聖者。進斷修惑。若三緣具。轉名家家。一由斷惑。斷欲修惑三四品故。二由成根。得能治彼無漏根故。三由受生。更受欲有三二生故。頌中但說初后二緣。不說成根者。預流果後進斷修惑。諸無漏根。理必合有。義準已成。故頌不說 言斷三四品受三二生者。若斷三品。名受三生。若斷四品。名受二生 謂九品惑能潤七生。且上上品。能潤兩生 上中。上下。中上。各潤一生。中中。中下。合潤一生 下三品惑。共潤一生 既上三品。能潤四生。故斷上三品。四生便損。名受三生。既言中上品潤一生故斷中上品。復損一生。前斷三品。已損四生。今斷中上。復損一生。故斷四品。總損五生受二生也 問何故無斷一品二品五品。名家家耶。答必無有斷一品二品。不斷三品。中間死生。無斷五品。不斷六品。而有死生。謂由聖者。得初果已。斷欲修惑。起大加行。必無未斷一大品結(三品名一大品)有死生故。故斷一品二品。必斷三品也。斷第五品
【現代漢語翻譯】 現代漢語譯本： 《俱舍論頌疏論本》第二十四
從此第二部分，闡明一來向果（Sakrdagami-pratipannaka-phala，證得一來果的修行者）。論中說：『已經辨明了住果（phala-sthitah，安住于果位）但未斷除修惑（bhavana-hetuka，修所斷之煩惱）的預流（Srotapanna，入流者），最多需要七次往返生死。』現在接著應當辨明斷惑位的眾聖（arya，聖者）。首先應當建立一來向果。
頌曰：
『斷欲三四品，三二生家家，斷至五二向，斷六一來果。』
釋曰：最初兩句闡明家家（ekavicika，一種須再次投生人間的果位），下面兩句闡明向果。也就是預流聖者，進一步斷除修惑，如果三個條件具足，就轉名為家家。一是由於斷惑，斷除了欲界修惑的三品或四品；二是由成就根（indriya，根），得到了能夠對治這些煩惱的無漏根（anasrava-indriya，無煩惱的根）；三是由受生，還要在欲界承受三次或兩次的生命。頌中只說了最初和最後的兩個條件，沒有說成就根的原因是，預流果之後進一步斷除修惑，各種無漏根，理所當然必定具備，意義已經包含在內，所以頌中沒有說。說斷除三品或四品，承受三次或兩次生命的原因是，如果斷除三品，就名為承受三次生命；如果斷除四品，就名為承受兩次生命。這是因為九品惑能夠滋潤七次生命。而且上品上品（adhimatra-adhimatra，最上品的上等）能夠滋潤兩次生命，上中品（adhimatra-madhya，最上等的中等）、上下品（adhimatra-mrdhu，最上等的下等）、中上品（madhya-adhimatra，中等的上等）各自滋潤一次生命，中中品（madhya-madhya，中等的中等）、中下品（madhya-mrdhu，中等的下等）合起來滋潤一次生命，下三品惑（mrdhu，下等）共同滋潤一次生命。既然上三品能夠滋潤四次生命，所以斷除上三品，四次生命便會減少，名為承受三次生命。既然說中上品滋潤一次生命，所以斷除中上品，又減少一次生命。之前斷除三品，已經減少四次生命，現在斷除中上品，又減少一次生命，所以斷除四品，總共減少五次生命，承受兩次生命。問：為什麼沒有斷除一品、二品、五品，而名為家家呢？答：必定沒有斷除一品、二品，而不繼續斷除三品，就在中間死去的情況；也沒有斷除五品，而不繼續斷除六品，就死去的情況。這是因為聖者，得到初果之後，斷除欲界修惑，發起大的加行（prayoga，修行），必定沒有未斷除一大品結（三品名為一大品），就死去的情況。所以斷除一品、二品，必定會斷除三品。斷除第五品
【English Translation】 English version: Abhidharmakosabhasyam and Commentary, Chapter 24
From this second part, we clarify the Sakrdagami-pratipannaka-phala (the practitioner who has attained the stage of 『once-returner』). The treatise states: 『Having distinguished the Srotapanna (stream-enterer) who dwells in the fruit (phala-sthitah) but has not severed the bhavana-hetuka (afflictions to be eliminated by cultivation), who at most needs seven rebirths,』 now we should proceed to clarify the noble ones (arya) in the stages of eliminating afflictions. First, we should establish the Sakrdagami-pratipannaka-phala.
Verse:
『Severing three or four grades of desire, three or two births as a ekavicika; severing up to five, two towards; severing six, the Sakrdagami-phala.』
Explanation: The first two lines clarify the ekavicika (a type of fruit that requires one more rebirth in the human realm), and the following two lines clarify the path and fruit. That is, the Srotapanna noble one further severs the bhavana-hetuka. If three conditions are met, they are renamed ekavicika. First, due to severing afflictions, severing three or four grades of desire realm bhavana-hetuka; second, by achieving indriya (faculty), obtaining the anasrava-indriya (non-outflow faculty) that can counteract these afflictions; third, by rebirth, still having to undergo three or two lives in the desire realm. The verse only mentions the first and last conditions. The reason for not mentioning the achievement of faculty is that after the Srotapanna fruit, further severing the bhavana-hetuka, various anasrava-indriya are naturally and necessarily present, and the meaning is already included, so the verse does not mention it. The reason for saying severing three or four grades and undergoing three or two lives is that if three grades are severed, it is called undergoing three lives; if four grades are severed, it is called undergoing two lives. This is because the nine grades of afflictions can moisten seven lives. Moreover, the adhimatra-adhimatra (highest of the highest) can moisten two lives, the adhimatra-madhya (highest of the middle), adhimatra-mrdhu (highest of the lowest), and madhya-adhimatra (middle of the highest) each moisten one life, the madhya-madhya (middle of the middle) and madhya-mrdhu (middle of the lowest) together moisten one life, and the mrdhu (lowest) three grades of afflictions together moisten one life. Since the highest three grades can moisten four lives, severing the highest three grades reduces four lives, called undergoing three lives. Since it is said that the madhya-adhimatra moistens one life, severing the madhya-adhimatra further reduces one life. Having severed three grades before, four lives have already been reduced, and now severing the madhya-adhimatra further reduces one life, so severing four grades reduces a total of five lives, undergoing two lives. Question: Why is there no ekavicika named after severing one, two, or five grades? Answer: There is definitely no case of severing one or two grades without continuing to sever three grades and dying in between; nor is there a case of severing five grades without continuing to sever six grades and dying. This is because the noble one, after attaining the first fruit, severs the desire realm bhavana-hetuka and initiates great prayoga (effort), and there is definitely no case of dying without severing a major grade of fetter (three grades are called a major grade). Therefore, severing one or two grades will definitely sever three grades. Severing the fifth grade
。必斷第六品者。謂斷第六品。證一來果。以無一品能障得果。故斷五品。必斷第六品 問若無一品能障得果。何故斷第八品。不斷第九品。有死生耶。答以斷第九。一即得果得第三果也。二復越界。越欲界也。由越界故。第九品惑。障不還果。斷第六品。雖即得果。而不越界。故此一品。不能障果。應知總有二種家家。一天家家。謂于欲天處。生三二家。而證圓寂。或一天處。或二天處。或三天處。受三二生 二人家家。謂於人趣。生三二家。而證圓寂。或一洲處。或二洲處。或三洲處。而證圓寂 若天家家。天三人二。天二人一。此天家家。人中得道 若人家家。人三天二。人二天一。此人家家。天中得道 且天家家天三人二者。謂於人中。得見道已。斷三品惑。從此命終。而生天處。受天一生。又從天死。來生人間。受人一生。又從人死。而生天處。受天一生。並前一生。名為二生。復從天死。來生人間。受人一生。兼前一生。名人二生。又從人死。復生天處。更受一生。並前二生。名天三生。故天三生。人二生也 于第三生。斷煩惱盡。證阿羅漢。天三既爾。天二人一。及人家家。人三天二。人二天一。準前說之。斷至五二曏者。謂預流果。進斷欲界一品修惑。乃至五品。名一來向。趣一來果故 斷六一來果
【現代漢語翻譯】 現代漢語譯本： 『必斷第六品』指的是斷除第六品煩惱，從而證得一來果（Sakadagami-phala）。因為沒有單獨的一品煩惱能夠阻礙證得果位，所以斷除前五品煩惱后，必定會斷除第六品。 問：如果說沒有單獨的一品煩惱能夠阻礙證得果位，那麼為什麼斷除第八品煩惱后，不斷除第九品煩惱就會有生死輪迴呢？ 答：因為斷除第九品煩惱，立即就能證得第三果（Anagami-phala），並且超越欲界。由於超越欲界，第九品煩惱會阻礙證得不還果。斷除第六品煩惱，雖然立即就能證得果位，但沒有超越欲界，所以這一品煩惱不能阻礙證果。應該知道總共有兩種家家（ekabija）： 一是天家家（deva-ekabija），指的是在欲界天處，經歷三生或二生后證得圓寂（涅槃，Nirvana）。或者在一個天處，或者在兩個天處，或者在三個天處，接受三生或二生。 二是人家家（manusya-ekabija），指的是在人趣，經歷三生或二生后證得圓寂。或者在一個洲處，或者在兩個洲處，或者在三個洲處證得圓寂。 如果是天家家，天三生人二生，這種天家家是在人間得道。如果是人家家，人三生天二生，人二生天一生，這種人家家是在天中得道。 且說天家家天三生人二生的情況：指的是在人間，獲得見道（見諦，Darshana-marga）后，斷除三品煩惱，從此命終，而生到天處，接受天界的一生。又從天界死去，來生人間，接受人間的一生。又從人間死去，而生到天處，接受天界的一生，加上之前的一生，稱為二生。又從天界死去，來生人間，接受人間的一生，加上之前的一生，稱為人二生。又從人間死去，又生到天處，再次接受一生，加上之前的二生，稱為天三生。所以天三生，人二生。 在第三生中，斷盡煩惱，證得阿羅漢果（Arhat）。天三生的情況既然如此，天二生人一生，以及人家家人三生天二生，人二生天一生的情況，可以參照前面的說明。 『斷至五二向』指的是預流果（Srotapanna-phala），進一步斷除欲界一品修惑，乃至五品，稱為一來向（Sakadagami-pratipannaka），趣向一來果的緣故。 『斷六一來果』指的是斷除第六品煩惱，證得一來果。
【English Translation】 English version: 'Must sever the sixth category' refers to severing the sixth category of afflictions, thereby attaining the Sakadagami-phala (once-returner fruit). Because no single category of affliction can obstruct the attainment of the fruit, after severing the first five categories, one will certainly sever the sixth. Question: If no single category of affliction can obstruct the attainment of the fruit, then why is it that if the eighth category of affliction is severed, but the ninth is not, there will still be samsara (cycle of birth and death)? Answer: Because severing the ninth category of affliction immediately leads to the attainment of the Anagami-phala (non-returner fruit) and transcendence of the desire realm (Kama-dhatu). Because of transcending the desire realm, the ninth category of affliction obstructs the attainment of the Anagami-phala. Severing the sixth category of affliction, although immediately leading to the attainment of the fruit, does not transcend the desire realm, so this category of affliction cannot obstruct the attainment of the fruit. It should be known that there are two types of ekabija (one-seed): First, deva-ekabija (heavenly one-seed), which refers to attaining Nirvana (extinction of suffering) in the desire realm heavens after experiencing three or two lives. Either in one heaven, or in two heavens, or in three heavens, receiving three or two lives. Second, manusya-ekabija (human one-seed), which refers to attaining Nirvana in the human realm after experiencing three or two lives. Either in one continent, or in two continents, or in three continents, attaining Nirvana. If it is deva-ekabija, three lives in heaven and two lives in the human realm, this deva-ekabija attains the path in the human realm. If it is manusya-ekabija, three lives in the human realm and two lives in heaven, or two lives in the human realm and one life in heaven, this manusya-ekabija attains the path in heaven. Let's talk about the case of deva-ekabija with three lives in heaven and two lives in the human realm: it refers to, in the human realm, after attaining the Darshana-marga (path of seeing), severing three categories of affliction, and from this life ending, being born in the heavens, receiving one life in the heavens. Then dying from the heavens, coming to be born in the human realm, receiving one life in the human realm. Then dying from the human realm, and being born in the heavens, receiving one life in the heavens, adding the previous one life, called two lives. Then dying from the heavens, coming to be born in the human realm, receiving one life in the human realm, adding the previous one life, called two lives in the human realm. Then dying from the human realm, again being born in the heavens, again receiving one life, adding the previous two lives, called three lives in the heavens. Therefore, three lives in the heavens, two lives in the human realm. In the third life, exhausting all afflictions, attaining Arhat (worthy one). Since the case of three lives in the heavens is like this, the cases of two lives in the heavens and one life in the human realm, and the cases of manusya-ekabija with three lives in the human realm and two lives in heaven, and two lives in the human realm and one life in heaven, can be understood by referring to the previous explanation. 'Severing up to five, towards two' refers to the Srotapanna-phala (stream-enterer fruit), further severing one category of cultivation-related afflictions in the desire realm, up to five categories, called Sakadagami-pratipannaka (once-returner-approacher), because of approaching the Sakadagami-phala. 'Severing six, Sakadagami-phala' refers to severing the sixth category of affliction, attaining the Sakadagami-phala.
者。若斷六品。成一來果。彼往天上。一來人間。而般涅槃。一來果。此亦名曰薄貪瞋癡也。已斷上中六品。重貪瞋癡。唯有下三品。薄貪瞋癡故。
從此第三。明不還向果。就中二。一明不還向果。二明不還果差別。今則是初。論云。已辨一來向果差別。次應建立不還向果。頌曰。
斷七或八品 一生名一間 此即第三向 斷九不還果
釋曰。初兩句明一間。下兩句明向果。謂一來者。進斷余惑。若三緣具。轉名一間。一由斷惑。斷欲修惑七八品故。二由成根。得能治彼七八品惑。無漏根故。三由受生。更受欲有餘一生。故頌中但說初后二緣。不說成根。義如前釋。問如何第九一品惑。障得不還果。答斷第九品。越欲界故。前說三時業為障中。欲界地業。障不還果。應知煩惱亦與業同。謂得不還。越彼第九品惑。等流果及異熟地故。故一品惑。障得不還果 言一間者。間謂間隔。為有一生為間隔故。不證圓寂。或有一品惑。為間隔故。不得不還果。由此二義。名一間也 此即第三向者。即此斷七八品惑。名不還向。趣不還果故 斷九不還果者。斷第九品。得不還果。必不還來生欲界故。
從此第二。明果位差別。就中有七。一明七種不還。二明九種不還。三明七善士趣。四明非生上界
【現代漢語翻譯】 現代漢語譯本：
若斷除六品（指欲界的六種煩惱），成就一來果（Sākṛdāgāmin-phala）。他往生天上，再來人間一次，便入般涅槃（Parinirvāṇa）。這被稱為『一來果』，也意味著他已經薄弱了貪（Rāga）、嗔（Dveṣa）、癡（Moha）。已經斷除了上中六品較重的貪、嗔、癡，只剩下下三品輕微的貪、嗔、癡的緣故。
從這裡開始第三部分，闡明不還向果（Anāgāmi-pratipannaka）的含義。其中分為兩部分：一是闡明不還向果，二是闡明不還果（Anāgāmi-phala）的差別。現在是第一部分。論中說：『已經辨明了一來向果的差別，接下來應當建立不還向果。』頌文說：
『斷七或八品，一生名一間， 此即第三向，斷九不還果。』
解釋：前兩句闡明『一間』（Ekāntara），后兩句闡明『向果』。所謂『一來者』，進一步斷除剩餘的迷惑，如果三個條件都具備，就轉名為『一間』。一是由於斷惑，斷除了欲界（Kāmadhātu）的修惑（Bhāvanā-heya）的七品或八品；二是由成就根（Indriya），獲得了能夠對治那七品或八品迷惑的無漏根（Anāsrava-indriya）；三是由受生，還要再承受欲界有（Kāmadhātu-bhava）的剩餘一生。因此頌文中只說了最初和最後的兩個條件，沒有說成就根，意義如前面的解釋。問：為什麼第九品迷惑會障礙獲得不還果？答：斷除第九品，就超越了欲界。前面說三時業（指過去、現在、未來三世的業）是障礙，欲界地業（Kāmadhātu-bhūmi-karma）會障礙不還果。應當知道煩惱也與業相同。所謂獲得不還果，就超越了那第九品迷惑的等流果（Niṣyanda-phala）以及異熟地（Vipāka-bhūmi）。因此一品迷惑，也會障礙獲得不還果。所說的『一間』，『間』是間隔的意思，因為還有一生作為間隔，所以不能證得圓寂（Parinirvāṇa）；或者還有一品迷惑作為間隔，所以不能獲得不還果。由於這兩個意義，所以稱為『一間』。『此即第三向者』，就是說斷除這七品或八品迷惑，名為不還向，趣向不還果的緣故。『斷九不還果者』，斷除第九品，就獲得不還果，必定不會再還來欲界受生。
從這裡開始第二部分，闡明果位的差別。其中分為七個方面：一是闡明七種不還，二是闡明九種不還，三是闡明七善士趣，四是闡明非生上界。
【English Translation】 English version:
If one severs the six categories [of afflictions] (referring to the six afflictions of the desire realm), one attains the state of a Once-Returner (Sākṛdāgāmin-phala). He goes to the heavens, returns to the human realm once more, and then enters Parinirvāṇa (Parinirvāṇa). This is called the 'Once-Returner Fruit,' which also means that he has weakened greed (Rāga), hatred (Dveṣa), and delusion (Moha). Having severed the upper and middle six categories of heavier greed, hatred, and delusion, only the lower three categories of lighter greed, hatred, and delusion remain.
From here begins the third section, clarifying the meaning of the state of a Non-Returner-on-the-path (Anāgāmi-pratipannaka). It is divided into two parts: first, clarifying the state of a Non-Returner-on-the-path; second, clarifying the differences in the state of a Non-Returner (Anāgāmi-phala). Now is the first part. The treatise says: 'Having distinguished the differences in the state of a Once-Returner-on-the-path, next we should establish the state of a Non-Returner-on-the-path.' The verse says:
'Severing seven or eight categories, one life is called an Intermediary, This is the third path, severing nine, the Non-Returner Fruit.'
Explanation: The first two lines clarify 'Intermediary' (Ekāntara), and the last two lines clarify 'Path and Fruit.' The so-called 'Once-Returner' further severs the remaining delusions. If three conditions are met, he is then called an 'Intermediary.' First, due to severing afflictions, severing seven or eight categories of afflictions to be cultivated (Bhāvanā-heya) in the desire realm (Kāmadhātu); second, due to the accomplishment of faculties (Indriya), obtaining the non-outflow faculties (Anāsrava-indriya) that can cure those seven or eight categories of afflictions; third, due to rebirth, still having to undergo one remaining life in the existence of the desire realm (Kāmadhātu-bhava). Therefore, the verse only mentions the first and last two conditions, and does not mention the accomplishment of faculties, the meaning of which is as explained earlier. Question: Why does the ninth category of affliction obstruct the attainment of the Non-Returner Fruit? Answer: Severing the ninth category transcends the desire realm. Earlier, it was said that the karma of the three times (referring to the karma of the past, present, and future lives) is an obstacle, and the karma of the desire realm (Kāmadhātu-bhūmi-karma) obstructs the Non-Returner Fruit. It should be known that afflictions are also the same as karma. The so-called attainment of the Non-Returner Fruit transcends the outflow fruit (Niṣyanda-phala) and the resultant realm (Vipāka-bhūmi) of that ninth category of affliction. Therefore, one category of affliction also obstructs the attainment of the Non-Returner Fruit. The so-called 'Intermediary,' 'intermediary' means interval, because there is still one life as an interval, so one cannot attain Parinirvāṇa (Parinirvāṇa); or there is still one category of affliction as an interval, so one cannot attain the Non-Returner Fruit. Due to these two meanings, it is called 'Intermediary.' 'This is the third path,' which means that severing these seven or eight categories of affliction is called the Non-Returner-on-the-path, because it is heading towards the Non-Returner Fruit. 'Severing nine, the Non-Returner Fruit,' severing the ninth category attains the Non-Returner Fruit, and one will certainly not return to be reborn in the desire realm.
From here begins the second part, clarifying the differences in the fruit positions. It is divided into seven aspects: first, clarifying the seven types of Non-Returners; second, clarifying the nine types of Non-Returners; third, clarifying the seven good men's paths; fourth, clarifying non-birth in the upper realms.
。五明雜修靜慮。六明凈居唯五。七明身證不還。且初明七種者。論云。今次應辨彼差別相。頌曰。
此中生有行 無行般涅槃 上流若雜修 能往色究竟 超半超遍沒 余能往有頂 行無色有四 住此般涅槃
釋曰。此者此不還也。總說有七。一者中般。謂欲界沒。色中有中。般涅槃故。二者生般。色界生已。般涅槃故。此具勤修速進二道。三有行般。色界生已。長時加行。方般涅槃。有勤修行。無速進道。四無行般。謂於色界。生已經久。加行懈怠。無功用行。般涅槃故。此勤修速進。二道俱闕也。又經部釋。論主許之。故論云。于契經中。先說無行。后說有行。如是次第。與理相應。有速進道。不由功用。般涅槃故。名為無行。無速進道。有功用行。般涅槃故。名為有行 言上流者。是上行義。謂於色界。要轉生上。方般涅槃。上流有二。一者有雜修即樂慧也。二者無雜修即樂定也。若雜修者生色究竟。無雜修者。能往有頂。頌言余能往有頂者。余是不雜修者也。就雜修中。復有三種。一全超。二半超。三遍沒 今依色界十六天中。辨此三種。言全超者。謂在欲界。於四靜慮。已具雜修。遇緣退失上三靜慮。唯味初禪。從此命終生梵眾天。由先習力。復能雜修第四靜慮。從梵眾沒。生
【現代漢語翻譯】 現代漢語譯本：五明雜修靜慮（通過五種明處混合修習靜慮）。六明凈居唯五（第六種是隻在凈居天修習五種明處）。七明身證不還（第七種是通過自身證得不還果）。首先解釋第一種七種不還果。論中說：『現在應該辨別它們的差別相。』頌詞說： 『此中生有行，無行般涅槃，上流若雜修，能往色究竟，超半超遍沒，余能往有頂，行無色有四，住此般涅槃。』 解釋：『此』指的是這些不還者。總共有七種。第一種是中般涅槃（在欲界死後，於色界中陰身階段般涅槃）。第二種是生般涅槃（在色界出生后，立即般涅槃）。這種不還者同時具備勤奮修行和快速證悟兩種途徑。第三種是有行般涅槃（在色界出生后，經過長時間的修行加行，才般涅槃）。這種不還者有勤奮修行，但沒有快速證悟的途徑。第四種是無行般涅槃（在色界出生后，經過很長時間，修行懈怠，沒有功用行，就般涅槃）。這種不還者勤奮修行和快速證悟兩種途徑都缺乏。經部也這樣解釋，論主也認可。所以論中說：『在契經中，先說無行，后說有行，這樣的次第與道理相應。』有快速證悟的途徑，不需要功用行，就般涅槃，稱為無行。沒有快速證悟的途徑，需要功用行，才般涅槃，稱為有行。 『上流』指的是向上行進的意思。指的是在色界，一定要轉生到更高的天界，才能般涅槃。上流有兩種，一種是有雜修，也就是樂於智慧；另一種是無雜修，也就是樂於禪定。如果是有雜修的，就往生到色究竟天；如果是無雜修的，就能往生到有頂天。頌詞中說『其餘能往有頂』，『其餘』指的是不雜修的人。在雜修中，又有三種情況：全超、半超、遍沒。現在依據色界十六天，來辨別這三種情況。『全超』指的是在欲界，對於四禪都已經混合修習過，遇到因緣退失了上三禪，只剩下初禪的禪味。從此命終后，往生到梵眾天。由於之前的習氣力量，又能混合修習第四禪。從梵眾天死後，往生到...
【English Translation】 English version: Five means mixed practice of contemplation (through the mixed practice of five kinds of clear contemplation). Six means pure abode only five (the sixth is only practicing five kinds of clear contemplation in the Pure Abode Heaven). Seven means body-witness non-return (the seventh is through self-witnessing to attain the non-return fruit). First, explain the first kind of seven non-returners. The treatise says: 'Now we should distinguish their differences.' The verse says: 'Here, birth, existence, practice, non-practice, parinirvana, upward flow, if mixed practice, can go to Akanistha, surpassing half, surpassing all, completely submerged, the rest can go to the peak of existence, practicing formless existence has four, residing here, parinirvana.' Explanation: 'Here' refers to these non-returners. There are seven types in total. The first is intermediate parinirvana (dying in the desire realm and attaining parinirvana in the intermediate state of the form realm). The second is birth parinirvana (being born in the form realm and immediately attaining parinirvana). This non-returner possesses both diligent practice and rapid enlightenment. The third is existence-practice parinirvana (being born in the form realm and attaining parinirvana after a long period of practice and effort). This non-returner has diligent practice but no rapid enlightenment. The fourth is non-practice parinirvana (being born in the form realm, after a long time, the practice is lazy, without effort, and then attains parinirvana). This non-returner lacks both diligent practice and rapid enlightenment. The Sutra school also explains it this way, and the treatise master also agrees. Therefore, the treatise says: 'In the sutras, non-practice is mentioned first, and then practice is mentioned later, and this order is consistent with reason.' Having a rapid path to enlightenment, without the need for effort, attaining parinirvana, is called non-practice. Without a rapid path to enlightenment, needing effort to attain parinirvana, is called practice. 'Upward flow' refers to the meaning of going upward. It refers to the fact that in the form realm, one must be reborn in a higher heaven to attain parinirvana. There are two types of upward flow, one is mixed practice, which is delight in wisdom; the other is non-mixed practice, which is delight in meditation. If there is mixed practice, one will be reborn in Akanistha (色究竟天); if there is no mixed practice, one can be reborn in the Peak of Existence (有頂天). The verse says 'the rest can go to the Peak of Existence', 'the rest' refers to those who do not practice mixed practice. Among mixed practices, there are three situations: surpassing all, surpassing half, and completely submerged. Now, based on the sixteen heavens of the form realm, we will distinguish these three situations. 'Surpassing all' refers to being in the desire realm, having practiced all four dhyanas in a mixed way, encountering conditions that cause the loss of the upper three dhyanas, leaving only the taste of the first dhyana. After dying from this, one is reborn in the Brahma Assembly Heaven (梵眾天). Due to the power of previous habits, one can again practice the fourth dhyana in a mixed way. After dying from the Brahma Assembly Heaven, one is reborn in...
色究竟。頓越中間。故名全超 言半超者。從梵眾沒。生色究竟。中間有十四天。漸次受生。或越一天。後生色究竟。或越二天。後生色究竟。乃至或越十三天處。後生究竟。皆名半超。超非全故。名為半超。越一天者。受十五生。越二天者。受十四生。乃至越十三天者。唯受三生。由此半超。極多十五生。極少唯三生。中間多少。如理思之。聖必不生大梵天處。謂大梵言我生世間。是戒禁取。僻見處故 言遍沒者。於十六天。盡遍受生。故名遍沒。無雜修者。遍生色界。唯不能往五凈居天。廣果天沒。往生三無色。後生有頂。方般涅槃 故色界中。下十一天。樂定樂慧。俱得受生。于廣果天。便分二路。若樂慧者。生五凈居。若樂定者。生無色界 此五名為行色界者。樂定那含。雖生無色。經色生故。是色界攝 行無色者。差別有四。唯除中般。無中有故。從欲界沒。直生無色。有生般等四種那含。此總名為無色那含。足前成六 或有不生色界無色界。唯于欲界。得般涅槃。名現般那含。于現身中。得涅槃故。頌言住此般涅槃者。即住此欲界。名現般也。此兼前六。成七不還。
從此第二。明九種不還。論云。於行色界五不還中。復有異門。顯其差別。頌曰。
行色界有九 謂三各分三 業惑根有殊
故成三九別
釋曰。行於色界。五種那含。分成九種。且總為三。一者中般。二者生般。三上流般 有行無行。皆色生已。得般涅槃。皆生般攝 此三各三。故成九種。中般三者。一速般。二非速般。三經久般。由三火星喻所顯故 生般三者。一者生般約速立也。二者有行般約非速立也。三無行般約經久立 上流三者。一者全超約速立也。二者半超約非速立也。三者遍沒約經久立 然上三種。及與九種。皆由速非速經久。得般涅槃。故互相望。無雜亂失 如是三種。及與九種。皆由業惑根。有差別故。有速非速經久不同 由業三者。造順起業。成中般故。造順生業。成生般故。造順后業。成上流故 由惑三者。下品煩惱。中般現行 中品煩惱。生般現行 上品煩惱。上流現行 由根三品者。中般上根 生般中根 上流下根 中般生般。各分三者。但由惑根有差別故。分為三種。不由業異。謂中般三。同起業故。若生般三。同生業故。故非業異也。上流分三。具由惑根業有差別。業有別者。謂順后業。有差別故。謂全超業。及半超業。遍沒業故。此九不還。由惑根別。思而可知。
從此第三。明七善士趣。論云。若爾者。何故。諸契經中。佛唯說有七善士趣。頌曰。
立七善士趣 由上流無別
【現代漢語翻譯】 現代漢語譯本 故分成三種九類。
解釋說：在**（此處原文缺失，指代某種境界或狀態）中修行，五種阿那含（Anāgāmin，不還果）分成九種。總的來說分為三種：一是中般涅槃（Antarāparinibbāna，中般），二是生般涅槃（Upahacca-parinibbāna，生般），三是上流般涅槃（Uddhaṃsota-parinibbāna，上流般）。有行和無行，都是在色界產生后，才得般涅槃，都屬於生般涅槃。這三種各自再分三種，所以形成九種。中般涅槃三種是：一是速般（Khippābhinirharantā，速般），二是非速般（A-khippābhinirharantā，非速般），三是經久般（Saṅkhāra-parinibbāna，經久般），這是用三種火星來比喻說明的。生般涅槃三種是：一是生般，從速度上建立；二是有行般，從非速度上建立；三是無行般，從經歷時間長短上建立。上流般涅槃三種是：一是全超般（Uddhaṃsota-agga-parinibbāyī，全超般），從速度上建立；二是半超般（Uddhaṃsota-vepulla-parinibbāyī，半超般），從非速度上建立；三是遍沒般（Asaṅkhāra-parinibbāna，遍沒般），從經歷時間長短上建立。然而以上三種以及九種，都是由於速度快、不快、經歷時間長短而得般涅槃，所以互相參照，沒有雜亂的錯誤。像這樣三種以及九種，都是由於業、惑、根有差別，所以有速度快、不快、經歷時間長短的不同。
從業力來說，造作順起業，成就中般涅槃；造作順生業，成就生般涅槃；造作順后業，成就上流般涅槃。從煩惱來說，下品煩惱，中般涅槃現行；中品煩惱，生般涅槃現行；上品煩惱，上流般涅槃現行。從根器來說，中般涅槃是上等根器；生般涅槃是中等根器；上流般涅槃是下等根器。中般涅槃和生般涅槃，各自再分三種，只是由於煩惱和根器有差別，所以分為三種，不是由於業力不同。中般涅槃三種，是同樣的起業；生般涅槃三種，是同樣的生業，所以不是業力不同。上流般涅槃分三種，是由於煩惱、根器、業力都有差別。業力有差別，是指順后業有差別，即全超業、半超業、遍沒業。這九種不還果，由於煩惱和根器的差別，思考就可以知道。
從這第三點，說明七善士趣。論中說：如果是這樣，為什麼在各種契經中，佛只說有七善士趣？頌說：
建立七善士趣，因為上流般涅槃沒有差別。
【English Translation】 English version Therefore, they are divided into three types and nine categories.
Explanation: Practicing in ** (missing in the original text, referring to a certain state or realm), the five types of Anāgāmin (non-returner) are divided into nine types. Generally, they are divided into three types: first, Antarāparinibbāna (intermediate cessation), second, Upahacca-parinibbāna (cessation upon arising), and third, Uddhaṃsota-parinibbāna (upstream cessation). Those with effort and without effort, all attain Parinirvana after arising in the realm of form, all belong to Upahacca-parinibbāna. These three are each further divided into three, thus forming nine types. The three types of Antarāparinibbāna are: first, Khippābhinirharantā (quick cessation), second, A-khippābhinirharantā (non-quick cessation), and third, Saṅkhāra-parinibbāna (cessation with effort), which are illustrated by the three types of fire stars. The three types of Upahacca-parinibbāna are: first, Upahacca-parinibbāna, established from the perspective of speed; second, cessation with effort, established from the perspective of non-speed; and third, cessation without effort, established from the perspective of the length of time experienced. The three types of Uddhaṃsota-parinibbāna are: first, Uddhaṃsota-agga-parinibbāyī (cessation going entirely upstream), established from the perspective of speed; second, Uddhaṃsota-vepulla-parinibbāyī (cessation going partially upstream), established from the perspective of non-speed; and third, Asaṅkhāra-parinibbāna (cessation without effort), established from the perspective of the length of time experienced. However, these three types and nine types are all due to the speed, non-speed, and length of time experienced in attaining Parinirvana, so they are mutually referenced without confusion or error. These three types and nine types are all due to the differences in karma, defilements, and faculties, so there are differences in speed, non-speed, and length of time experienced.
In terms of karma, creating karma that leads to arising results in Antarāparinibbāna; creating karma that leads to birth results in Upahacca-parinibbāna; creating karma that leads to future results in Uddhaṃsota-parinibbāna. In terms of defilements, lower-grade defilements manifest in Antarāparinibbāna; middle-grade defilements manifest in Upahacca-parinibbāna; upper-grade defilements manifest in Uddhaṃsota-parinibbāna. In terms of faculties, Antarāparinibbāna is for those with superior faculties; Upahacca-parinibbāna is for those with medium faculties; Uddhaṃsota-parinibbāna is for those with inferior faculties. Antarāparinibbāna and Upahacca-parinibbāna, each further divided into three, are only divided into three types due to differences in defilements and faculties, not due to differences in karma. The three types of Antarāparinibbāna have the same karma of arising; the three types of Upahacca-parinibbāna have the same karma of birth, so it is not a difference in karma. The three types of Uddhaṃsota-parinibbāna are due to differences in defilements, faculties, and karma. The difference in karma refers to the difference in karma leading to future results, namely, karma of going entirely upstream, karma of going partially upstream, and karma of cessation without effort. These nine types of non-returners can be understood by contemplating the differences in defilements and faculties.
From this third point, the seven types of good persons are explained. The treatise says: If this is the case, why do the sutras only mention seven types of good persons? The verse says:
Establishing the seven types of good persons is because there is no distinction in Uddhaṃsota-parinibbāna.
善惡行不行 有往無還故
釋曰。中生各三。上流為一。經依此立七善士趣。上流一者。同上行故。總合立一。問何故須斯二果。不立七善士趣名。答趣是行義。唯此七種。皆行善業。不行惡業。須斯二果。善惡雜行。又此七種。皆往上界。不復還來。須斯二果。往而復來故。唯此七種。立善士趣名。
從此第四。明非生上界。論云。諸在聖位。曾經生者。亦有此等差別相耶。不爾云何。頌曰。
經欲界生聖 不往余界生 此及往上生 無練根並退
釋曰。若在聖位。經欲界生。厭欲界生。厭苦心強。必不往上色無色界。證不還已。定於現身。般涅槃故 若於色界。經生聖者。容有上生無色界義。色界無苦。厭心劣故。容生無色天。此經欲界生聖。及往上界生聖。必無練根。兼無有退。問何緣經生聖。及上生聖。必無練根並退。答經生習根。極淳熟故。及得殊勝所依止故(昔于凡身。得道未名勝依。經生唯于聖身。名殊勝之也)。故無練根及退轉也。
從此第五。明雜修靜慮。論云。前說上流雜修靜慮為因。能往色究竟天。先應雜修何等靜慮(一問也)。由何等位。知雜修成(二問也)。復有何緣。雜修靜慮(三問也)。頌曰。
先雜修第四 成由一念雜 為受生現
【現代漢語翻譯】 現代漢語譯本 『善惡行不行，有往無還故』
解釋：中間生有三種，上流為一種。經典依據此設立七善士趣。上流這一種，是由於他們一直向上行進的緣故。總合起來設立為一種。問：為什麼需要這兩種結果，而不設立七善士趣這個名稱呢？答：趣是行進的意思，只有這七種，都行善業，不行惡業。需要這兩種結果，是因為善惡混雜而行。而且這七種，都往上界，不再返回，需要這兩種結果，是因為有往返的緣故。只有這七種，才設立善士趣這個名稱。
從第四點開始，闡明非生上界。論中說：那些處於聖位，曾經在欲界中出生的，也有這樣的差別相嗎？不是的。為什麼呢？頌詞說：
『經欲界生聖，不往余界生，此及往上生，無練根並退』
解釋：如果在聖位，經過欲界出生，厭惡欲界的出生，厭惡痛苦的心很強烈，必定不會往上到色界和無色界。證得不還果后，一定在現世，般涅槃。如果在色界，經過出生而成為聖者，容許有往上生到無色界的可能。因為色界沒有痛苦，厭惡的心比較弱。容許出生到無色天。這些經過欲界出生而成為聖者，以及往上界出生而成為聖者，必定沒有練根，也沒有退轉。問：為什麼經過出生而成為聖者，以及往上出生而成為聖者，必定沒有練根和退轉呢？答：經過出生而習得的根，極其純熟的緣故。以及得到殊勝的所依止的緣故（以前在凡夫之身，得道還不能稱為殊勝的所依，經過出生只有在聖者的身上，才稱為殊勝的所依）。所以沒有練根和退轉。
從第五點開始，闡明雜修靜慮。論中說：前面說上流以雜修靜慮為因，能夠往生到色究竟天。首先應該雜修哪種靜慮（第一個問題）。通過什麼位次，知道雜修成功（第二個問題）。又有什麼緣故，要雜修靜慮（第三個問題）。頌詞說：
『先雜修第四，成由一念雜，為受生現』
【English Translation】 English version 『Whether good or bad deeds are performed, they go and do not return.』
Explanation: Intermediate beings have three types, and the 『Upstreamer』 has one. The scriptures establish the 『Seven Worthy Destinies』 based on this. The 『Upstreamer』 is so called because they always go upwards. These are combined into one. Question: Why are these two results needed, instead of establishing the name 『Seven Worthy Destinies』? Answer: 『Destiny』 means 『going』. Only these seven types all perform good deeds and do not perform bad deeds. These two results are needed because good and bad are mixed. Moreover, these seven types all go to the upper realms and do not return. These two results are needed because there is going and returning. Only these seven types establish the name 『Worthy Destinies』.
From the fourth point onwards, it clarifies those who are not born in the upper realms. The treatise says: Those who are in the position of a sage, having been born in the desire realm, do they also have such differences? No. Why? The verse says:
『Sages born through the desire realm, do not go to be born in other realms; these and those born upwards, have no root refinement nor regression.』
Explanation: If one is in the position of a sage, having been born through the desire realm, disliking birth in the desire realm, and with a strong mind of aversion to suffering, they will certainly not go upwards to the form or formless realms. Having attained the state of 『Non-Returner』 (Anagami), they will definitely attain Nirvana in this life. If one becomes a sage through birth in the form realm, it is possible to be born upwards to the formless realm. Because the form realm has no suffering, and the mind of aversion is weaker, it is possible to be born in the formless heavens. These sages born through the desire realm, and those born upwards, certainly have no root refinement, nor regression. Question: Why do those who become sages through birth, and those born upwards, certainly have no root refinement or regression? Answer: Because the roots acquired through birth are extremely pure and mature, and because they have obtained a superior support (in the past, attaining the Way in the body of an ordinary person could not be called a superior support; only in the body of a sage after birth is it called a superior support). Therefore, there is no root refinement or regression.
From the fifth point onwards, it clarifies the mixed cultivation of Dhyana (meditative absorption). The treatise says: It was previously said that the 『Upstreamer』 takes the mixed cultivation of Dhyana as the cause to be born in the Akanistha Heaven (the highest of the form realm). Which Dhyana should be mixedly cultivated first (first question)? By what stage is it known that mixed cultivation is successful (second question)? And for what reason is Dhyana mixedly cultivated (third question)? The verse says:
『First, mix the fourth Dhyana; success is due to a single thought of mixing; for receiving birth and manifesting』
樂 及遮煩惱退
釋曰。初句答第一問。次句答第二問。下兩句答第三問。先雜修第四者。夫欲雜修四靜慮者。必先雜修第四靜慮。以第四定最堪能故 成由一念雜者。雜修定成。由一念雜。謂阿羅漢。或是不還。彼必先入第四靜慮。多念無漏。相續現前。從此引生多念有漏。后復多念。無漏現前。如是旋還。後後漸減。及至最後。二念無漏。次引二念有漏。現前無間。後生二念無漏。名雜修定。加行成滿 次復唯有一念無漏。次復引起一念有漏。無間後生一念無漏。中間有漏。前後無漏。以相間雜。故名雜修。此一念雜。名根本成。修第四已。乘此勢力。亦能雜修下三靜慮 雜修靜慮。總有三緣。一為受生。生凈居故。二為現樂。受法樂故。三為遮止起煩惱退。若不還修。由前三緣。若羅漢修。除受生一。
從此第六。明凈居唯五。論云。何緣凈居處。唯有五。頌曰。
由雜修五品 生有五凈居
釋曰。由雜修第四靜慮。有五品故。凈居唯五。一下品。二中品。三上品。四上勝品。五上極品。初品有三。謂三心也。初起一無漏。次起一有漏。後起一無漏。第二品六。謂更三心並前成六。第三品九。謂更三心。並前成九。第四品十二。謂更三心。並前九心。故成十二。第五品十五。復起三
【現代漢語翻譯】 現代漢語譯本 樂及遮煩惱退
釋曰。初句答第一問。次句答第二問。下兩句答第三問。先雜修第四者。夫欲雜修四靜慮者（四種禪定），必先雜修第四靜慮。以第四定最堪能故。成由一念雜者。雜修定成。由一念雜。謂阿羅漢（已證得涅槃的聖者）。或是不還（不再返回欲界的聖者）。彼必先入第四靜慮。多念無漏（無煩惱的念頭），相續現前。從此引生多念有漏（有煩惱的念頭）。后復多念。無漏現前。如是旋還。後後漸減。及至最後。二念無漏。次引二念有漏。現前無間。後生二念無漏。名雜修定。加行成滿。次復唯有一念無漏。次復引起一念有漏。無間後生一念無漏。中間有漏。前後無漏。以相間雜。故名雜修。此一念雜。名根本成。修第四已。乘此勢力。亦能雜修下三靜慮。雜修靜慮。總有三緣。一為受生。生凈居故。二為現樂。受法樂故。三為遮止起煩惱退。若不還修。由前三緣。若羅漢修。除受生一。
從此第六。明凈居唯五。論云。何緣凈居處。唯有五。頌曰。
由雜修五品生有五凈居
釋曰。由雜修第四靜慮。有五品故。凈居唯五。一下品。二中品。三上品。四上勝品。五上極品。初品有三。謂三心也。初起一無漏。次起一有漏。後起一無漏。第二品六。謂更三心並前成六。第三品九。謂更三心。並前成九。第四品十二。謂更三心。並前九心。故成十二。第五品十五。復起三
【English Translation】 English version 'Joy and the Retreat of Hindrances'
Explanation: The first line answers the first question. The second line answers the second question. The following two lines answer the third question. Regarding the initial practice of mixed cultivation of the fourth dhyana (four levels of meditative absorption): If one wishes to practice the mixed cultivation of the four dhyanas, one must first practice the mixed cultivation of the fourth dhyana, because the fourth dhyana is the most capable. 'Achievement arises from a single mixed thought': The achievement of mixed cultivation arises from a single mixed thought. This refers to an Arhat (one who has attained Nirvana) or an Anagamin (one who does not return to the desire realm). They must first enter the fourth dhyana. Many thoughts of non-outflow (thoughts free from defilements) continuously arise. From this, many thoughts of outflow (thoughts with defilements) are generated. Then, many thoughts of non-outflow arise again. They cycle in this way, gradually decreasing later on, until the very end. Two thoughts of non-outflow arise. Next, two thoughts of outflow are drawn forth. They arise without interruption. Afterward, two thoughts of non-outflow arise. This is called the mixed cultivation samadhi (state of meditative concentration), with the preparatory practices fully accomplished. Next, there is only one thought of non-outflow. Then, one thought of outflow is aroused. Without interruption, one thought of non-outflow arises afterward. In between, there is outflow; before and after, there is non-outflow. Because they are interspersed, it is called mixed cultivation. This single mixed thought is called the fundamental achievement. Having cultivated the fourth dhyana, one can also practice the mixed cultivation of the lower three dhyanas by relying on this power. There are three reasons for the mixed cultivation of dhyana in general: first, for rebirth, to be born in the Pure Abodes; second, for present joy, to experience the joy of the Dharma; third, to prevent the arising of hindrances and regression. If an Anagamin cultivates, it is due to the first three reasons. If an Arhat cultivates, the reason of rebirth is excluded.
From this sixth section, it is clarified that there are only five Pure Abodes. The treatise says: 'For what reason are there only five Pure Abodes?' The verse says:
'Due to the five grades of mixed cultivation, there are five Pure Abodes.'
Explanation: Because of the five grades of mixed cultivation of the fourth dhyana, there are only five Pure Abodes: the inferior grade, the middle grade, the superior grade, the superior-excellent grade, and the superior-supreme grade. The first grade has three, referring to three thoughts. Initially, one thought of non-outflow arises. Next, one thought of outflow arises. Afterward, one thought of non-outflow arises. The second grade has six, meaning three more thoughts are added to the previous three, making six. The third grade has nine, meaning three more thoughts are added to the previous six, making nine. The fourth grade has twelve, meaning three more thoughts are added to the previous nine, making twelve. The fifth grade has fifteen, meaning three more arise.
心。並前十二。故成十五。如是五品。如其次第。感五凈居。應知此中。無漏勢力。熏修有漏。令感凈居。非是無漏能感凈居。憎背有故。
從此第七。明身證不還。論云。經說不還。有名身證。依何勝德。立身證名。頌曰。
得滅定不還 轉名為身證
釋曰。若不還果。修得滅定。轉名身證。滅定無心。由身證得。故名身證。又世尊言。福田有二。謂有學十八。無學有九。解云。言有學十八者。于有學中。有四向三果為七。及隨法行。隨信行。信解。見至。家家。一間。五種那含。故成十八。無學九者。一退法。二護法。三思法。四安住法。五堪達。六不動。七不退。八慧解脫。九俱解脫。問何緣身證。不預其數。答無漏三學。是聖者因。擇滅涅槃。是聖者果。滅定有漏。不是依因。依因無故。不預其數。
從此第四。明阿羅漢向果。就中分五。一明向果差別。二因論明治道。三明盡智后智。四明道果。五明六種姓。且第一明向果者。論云。已辨第三向果差別。次應建立第四向果。頌曰。
上界修惑中 斷初定一品 至有頂八品 皆阿羅漢向 第九無間道 名金剛喻定 盡得俱盡智 成無學應果
釋曰。得不還者。從斷初定一品為初。至斷有頂八品為后。名阿羅
【現代漢語翻譯】 現代漢語譯本：心，加上之前的十二種（煩惱），就成了十五種。像這樣五品（煩惱），按照它們的次第，感得五凈居天（的果報）。應當知道，這裡是無漏（智慧）的力量，熏修有漏（的煩惱），才感得凈居天（的果報），不是無漏（智慧）本身能感得凈居天（的果報），因為（有漏煩惱）有憎惡背離（無漏智慧）的緣故。
從此第七（部分），闡明身證不還（的果位）。論中說，經中說的不還（果位），有一種叫做身證。是依據什麼殊勝的功德，而立名為身證呢？頌詞說：
『得滅定不還，轉名為身證。』
解釋說，如果是不還果（的聖者），修習證得了滅盡定（nirodha-samāpatti），就轉名為身證。滅盡定是無心的（狀態），由身體證得，所以叫做身證。又世尊說，福田有兩種，即有學（śaikṣa）十八種，無學（aśaikṣa）九種。解釋說，所說的有學十八種，在有學中，有四向三果（即預流向、預流果、一來向、一來果、不還向、不還果）為七種，以及隨法行（anudhamma-cārin）、隨信行（anussara-cārin）、信解（saddhā-vimutta）、見至（diṭṭhi-patta）、家家（ekabījin）、一間（antarāparinibbāyin），五種那含（anāgāmin），所以成為十八種。無學九種是：一退法（parihāṇa-dhammā）、二護法（arakkha-dhammā）、三思法（cetana-dhammā）、四安住法（ṭhāṇa-dhammā）、五堪達（vīmaṃsana-dhammā）、六不動（akuppa-dhammā）、七不退（anāgāmi-dhammā）、八慧解脫（paññā-vimutta）、九俱解脫（ubhato-bhāga-vimutta）。問：為什麼身證（的聖者）不列入這些數目之中呢？答：無漏（的）三學（即戒、定、慧），是聖者的因；擇滅涅槃（pratisaṃkhyā-nirodha-nirvāṇa），是聖者的果。滅盡定是有漏（的），不是（成聖的）依因。因為沒有依因的緣故，所以不列入這些數目之中。
從此第四（部分），闡明阿羅漢向（arhattvamārga）果（arhattva-phala）。其中分為五（個方面）：一、闡明向果的差別；二、依據論（典）闡明智道；三、闡明盡智（kṣaya-jñāna）和后智（anutpāda-jñāna）；四、闡明道果；五、闡明六種姓（的差別）。首先，第一（方面），闡明向果（的差別）。論中說，已經辨明了第三（不還）向果的差別，接下來應當建立第四（阿羅漢）向果。頌詞說：
『上界修惑中，斷初定一品，至有頂八品，皆阿羅漢向，第九無間道，名金剛喻定，盡得俱盡智，成無學應果。』
解釋說，證得不還（果位）的（聖者），從斷除初禪（prathama-dhyāna）的一品（煩惱）開始，到斷除有頂天（abhavāgra）的八品（煩惱）為止，都叫做阿羅漢向（的修行者）。
【English Translation】 English version: The mind, combined with the previous twelve (afflictions), thus becomes fifteen. These five categories (of afflictions), in their respective order, cause one to experience the reward of the Five Pure Abodes (Śuddhāvāsa). It should be understood that here, it is the power of non-outflow (anāsrava-jñāna), cultivating the outflowing (afflictions), that causes one to experience the Pure Abodes; it is not the non-outflow (wisdom) itself that can cause one to experience the Pure Abodes, because (the outflowing afflictions) have the cause of hating and turning away (from non-outflow wisdom).
From this seventh (section), it clarifies the Anāgāmin (Non-returner) who is a Kaya-sākṣin (Body-witness). The treatise says, 'The sutras speak of the Non-returner, one who is called Kaya-sākṣin. Based on what superior virtue is the name Kaya-sākṣin established?' The verse says:
'Having attained cessation-attainment, the Non-returner, is then called Kaya-sākṣin.'
Explanation: If a Non-returner (arya) cultivates and attains the cessation-attainment (nirodha-samāpatti), they are then called Kaya-sākṣin. Cessation-attainment is a state without mind, attained through the body, hence the name Kaya-sākṣin. Furthermore, the World Honored One said, 'There are two kinds of fields of merit: the eighteen kinds of learners (śaikṣa) and the nine kinds of non-learners (aśaikṣa).' Explanation: The eighteen kinds of learners include the four paths and three fruits (Sotāpanna-magga, Sotāpanna-phala, Sakadāgāmi-magga, Sakadāgāmi-phala, Anāgāmi-magga, Anāgāmi-phala), totaling seven, as well as the follower of the Dharma (anudhamma-cārin), the follower of faith (anussara-cārin), the faith-liberated (saddhā-vimutta), the attained-by-sight (diṭṭhi-patta), the one-seed (ekabījin), the intermediate cessation (antarāparinibbāyin), and the five kinds of Anāgāmin, thus forming eighteen. The nine kinds of non-learners are: the one who declines (parihāṇa-dhammā), the one who protects the Dharma (arakkha-dhammā), the one who deliberates (cetana-dhammā), the one who abides (ṭhāṇa-dhammā), the one who investigates (vīmaṃsana-dhammā), the unshakeable (akuppa-dhammā), the non-declining (anāgāmi-dhammā), the wisdom-liberated (paññā-vimutta), and the both-ways-liberated (ubhato-bhāga-vimutta). Question: Why is the Kaya-sākṣin not included in these numbers? Answer: The non-outflow (anāsrava) three trainings (śikṣā) (i.e., morality, concentration, and wisdom) are the cause for the noble ones; the cessation-through-discrimination Nirvana (pratisaṃkhyā-nirodha-nirvāṇa) is the fruit for the noble ones. Cessation-attainment is outflowing (sāsrava), not the dependent cause (for becoming a saint). Because there is no dependent cause, it is not included in these numbers.
From this fourth (section), it clarifies the path (arhattvamārga) and fruit (arhattva-phala) of the Arhat. It is divided into five (aspects): First, clarifying the difference between the path and the fruit; second, clarifying the path of wisdom based on the treatise; third, clarifying the knowledge of exhaustion (kṣaya-jñāna) and the subsequent knowledge (anutpāda-jñāna); fourth, clarifying the path and the fruit; fifth, clarifying the six lineages (of differences). First, the first (aspect), clarifying the path and the fruit (of Arhatship). The treatise says, 'Having already distinguished the difference between the third (Anāgāmin) path and fruit, next, the fourth (Arhat) path and fruit should be established.' The verse says:
'Among the afflictions to be cultivated in the upper realms, from cutting off the first dhyana's one category, to the eighth category of the peak of existence, all are the path to Arhatship. The ninth uninterrupted path is called the diamond-like samādhi. Exhaustion and non-arising are both attained, becoming the non-learning worthy of offerings.'
Explanation: One who has attained the Anāgāmin (fruit), from the beginning of cutting off the one category (of afflictions) of the first dhyana (prathama-dhyāna), to the end of cutting off the eight categories (of afflictions) of the peak of existence (abhavāgra), all are called practitioners on the path to Arhatship.
漢向。趣阿羅漢果故。即此向中。斷有頂地第九品惑。無間道。名金剛喻定。此定能破一切煩惱。猶如金剛能摧一切。故名金剛喻定。定雖有力能破一切。余惑先斷。故今唯斷第九品惑此定既能斷有頂地第九品惑。能引此惑盡得俱行盡智令起。即此盡智。是解脫道。此解脫道。與漏盡得。最初俱生。故名盡智。頌言盡得俱者。即是漏盡得。俱名盡智也。盡智生已。成無學果。更無學故。亦名為應。謂阿羅漢。此翻為應。應受人天廣大供養故。
從此第二因論明治道。就中五。一明地由道離染二明道引離系得。三明道離地通局。四明近分道。五明世道緣行。且地由道離染者。論云。由何等道。離何地染。頌曰。
有頂由無漏 余由二離染
釋曰。有頂由無漏者。斷有頂染。唯無漏道。非有漏道。以有漏道欣上厭下。于有頂地。無上可欣。故有漏道。不斷有頂。余由二離染者。余謂餘八地也。離八地染。通由二道。漏無漏道。俱能離故。
從此第二。明道引離系得。論云。既通由二。離八地染。各有幾種離系得耶。頌曰。
聖二離八修 各二離系得
釋曰。諸有學聖。以有漏無漏二道。離於八地修斷染時。各能引生二離系得。謂有漏道。斷八地修。能引有漏無漏二離系得。若無漏道
【現代漢語翻譯】 現代漢語譯本： 漢向（即將證得阿羅漢果的修行階段）。爲了趣向阿羅漢果，就在這個『向』的階段中，斷除有頂地（三界最高處）的第九品惑（最微細的煩惱）。在斷惑的無間道（直接斷除煩惱的智慧）中，有一種定，名為金剛喻定（比喻像金剛一樣堅固銳利的禪定）。這種禪定能夠破除一切煩惱，就像金剛能夠摧毀一切事物一樣，所以叫做金剛喻定。雖然此定有力量破除一切煩惱，但其他的煩惱已經先被斷除了，所以現在只斷除第九品惑。此定既然能夠斷除有頂地的第九品惑，就能引導此惑的斷盡，並使俱行盡智（與煩惱斷盡同時生起的智慧）生起。這個盡智，就是解脫道。此解脫道，與漏盡得（斷盡煩惱的證得）最初同時生起，所以叫做盡智。頌文說『盡得俱』，就是指漏盡得，同時名為盡智。盡智生起之後，就成就了無學果（阿羅漢果），因為不再需要學習了，所以也稱為應（應供）。所謂的阿羅漢，翻譯過來就是『應』，應該接受人天廣大供養的緣故。
從這裡開始第二部分，因論明治道。其中分為五個部分：一、說明地由道離染；二、說明道引離系得；三、說明道離地通局；四、說明近分道；五、說明世道緣行。首先，關於地由道離染，論中說：『由什麼樣的道，離開什麼樣的地的染？』頌文說：
『有頂由無漏，余由二離染』
解釋說：斷除有頂的染污，只有無漏道（不含煩惱的智慧）才能做到，不是有漏道（含有煩惱的善行）。因為有漏道欣求向上，厭惡向下，對於有頂地，沒有更高的可以欣求的，所以有漏道不能斷除有頂的染污。『余由二離染』，其餘指的是其餘的八地。離開八地的染污，可以通過兩種道，即有漏道和無漏道，都能做到。
從這裡開始第二部分，說明道引離系得。論中說：『既然可以通過兩種道，離開八地的染污，那麼每種道能引生幾種離系得呢？』頌文說：
『聖二離八修，各二離系得』
解釋說：諸有學聖者（尚未證得阿羅漢果的聖人），通過有漏和無漏兩種道，離開八地修斷染污的時候，每種道都能引生兩種離系得。也就是說，有漏道斷除八地修所斷的煩惱時，能引生有漏和無漏兩種離系得；如果是無漏道。
【English Translation】 English version: 『Han Xiang』 (the stage of practice approaching Arhatship). In order to proceed towards the fruit of Arhatship, within this stage of 『approaching』, one severs the ninth category of delusion (the most subtle afflictions) in the Realm of Neither Perception Nor Non-Perception (the highest realm of the Three Realms). Within the uninterrupted path (wisdom that directly cuts off afflictions) of severing delusion, there is a samadhi (state of meditative concentration) called the Vajra-like Samadhi (a metaphor for a samadhi as firm and sharp as a vajra). This samadhi can destroy all afflictions, just as a vajra can destroy everything, hence it is called the Vajra-like Samadhi. Although this samadhi has the power to destroy all afflictions, other afflictions have already been severed beforehand, so now it only severs the ninth category of delusion. Since this samadhi can sever the ninth category of delusion in the Realm of Neither Perception Nor Non-Perception, it can guide the complete exhaustion of this delusion and cause the arising of the Exhaustion-Concomitant Knowledge (wisdom that arises simultaneously with the exhaustion of afflictions). This Exhaustion-Concomitant Knowledge is the path of liberation. This path of liberation arises initially simultaneously with the attainment of the Exhaustion of outflows (the attainment of the exhaustion of afflictions), hence it is called Exhaustion-Concomitant Knowledge. The verse says 『exhaustion and attainment together』, which refers to the attainment of the exhaustion of outflows, simultaneously called Exhaustion-Concomitant Knowledge. After Exhaustion-Concomitant Knowledge arises, one achieves the fruit of No-More-Learning (Arhatship), because there is no more to learn, hence it is also called 『Worthy』 (worthy of offerings). The so-called Arhat, translated, means 『Worthy』, because they are worthy of receiving vast offerings from humans and devas.
From here begins the second part, discussing the path of liberation based on the theory of cause. It is divided into five parts: 1. Explaining how realms are purified of defilements by the path; 2. Explaining how the path leads to the attainment of detachment; 3. Explaining the scope of the path in relation to the realms; 4. Explaining the proximate path; 5. Explaining the conditioned practices of the worldly path. First, regarding the purification of realms by the path, the treatise says: 『By what kind of path are the defilements of what kind of realm removed?』 The verse says:
『The Peak is by the Unconditioned, the rest are purified by both.』
The explanation says: Severing the defilements of the Peak of Existence (Realm of Neither Perception Nor Non-Perception) can only be done by the Unconditioned Path (wisdom without afflictions), not by the Conditioned Path (wholesome actions with afflictions). Because the Conditioned Path seeks upwards and dislikes downwards, and for the Peak of Existence, there is nothing higher to seek, so the Conditioned Path cannot sever the defilements of the Peak of Existence. 『The rest are purified by both』 refers to the remaining eight realms. Leaving the defilements of the eight realms can be done through two kinds of paths, namely the Conditioned Path and the Unconditioned Path, both can do it.
From here begins the second part, explaining how the path leads to the attainment of detachment. The treatise says: 『Since the defilements of the eight realms can be left through two kinds of paths, how many kinds of detachment are attained by each path?』 The verse says:
『The Noble Two, leaving the eight cultivations, each attain two detachments.』
The explanation says: When the Noble Ones with learning (those who have not yet attained Arhatship) leave the defilements severed by cultivation in the eight realms through the two paths of the Conditioned and Unconditioned, each path can lead to the arising of two detachments. That is to say, when the Conditioned Path severs the afflictions severed by cultivation in the eight realms, it can lead to the attainment of both Conditioned and Unconditioned detachments; if it is the Unconditioned Path.
。斷八地染。亦能具引有漏無漏。二離系得。由二種道。同所作故。各引二得。此之二道。同斷修染。名同所作。
從此第三。明道離染通局。論云。由何地道。離何地染。頌曰。
無漏未至道 能離一切地 餘八離自上 有漏離次下
釋曰。無漏未至道能離一切地者。謂未至定。起無漏道。能斷九地故。言一切餘八離自上者。餘八謂中間。四本靜慮。及三無色。於此八地。起無漏道。能離自地及上地染。不能離下。謂已離故 有漏離次下者。謂諸有漏道。唯能離次下一地染。謂猶依未至。離欲界染。及依二禪。離初禪染。乃至有頂。離無所有處染。名次下地。不斷上地染。勢力劣故。不斷自染。自地煩惱。所隨增故。更不斷下地染。謂已離故。
從此第四。明近分道。論云。諸依近分。離下地染。如無間道。皆近分攝。諸解脫道。亦近分耶(問也)。不爾(答也)。云何(徴也)。頌曰。
近分離下染 初三后解脫 根本或近分 上地唯根本
釋曰。近分離下染者。近分有八。四靜慮邊。四無色邊。邊謂近分。近根本故。初禪近分。離欲界染。如是乃至有頂近分。離無所有染。名離下染。初三后解脫者。初三謂初二三禪。后解脫。謂第九解脫。此三近分。第九解脫。
【現代漢語翻譯】 現代漢語譯本： 能斷除八地（指欲界、初禪、二禪、三禪、四禪、空無邊處、識無邊處、無所有處）的煩惱染污。並且能夠同時引發有漏和無漏的兩種離系得（指通過修行斷除煩惱后獲得的解脫）。兩種離系得的產生，是由於兩種道（指有漏道和無漏道）共同作用的結果。因此，每種道都能引發兩種離系得。這兩種道，共同斷除修所斷的煩惱染污，所以被稱為『同所作』。
從此第三部分，闡明道對於斷除煩惱染污的普遍性和侷限性。論中說：『通過哪個地的道，斷除哪個地的煩惱染污？』頌文說：
『無漏未至道，能離一切地；其餘八地道，離自地及以上；有漏道，離次下一地。』
解釋：『無漏未至道能離一切地』，指的是從未至定（指色界未至定）生起的無漏道，能夠斷除九地（指欲界、初禪、二禪、三禪、四禪、空無邊處、識無邊處、無所有處、非想非非想處）的煩惱。『其餘八地道，離自地及以上』，指的是其餘八地，即中間禪、四根本靜慮（指初禪、二禪、三禪、四禪）以及三無色定（指空無邊處、識無邊處、無所有處）。在這八地中，生起無漏道，能夠斷除自地以及以上各地的煩惱染污，但不能斷除下地的煩惱，因為下地的煩惱已經被斷除了。『有漏道，離次下一地』，指的是各種有漏道，只能斷除緊接著的下一地的煩惱染污。例如，依靠未至定，斷除欲界的煩惱；依靠二禪，斷除初禪的煩惱；乃至依靠有頂定（指非想非非想處定），斷除無所有處的煩惱。這被稱為斷除『次下一地』的煩惱。不能斷除以上各地的煩惱，是因為力量不足。也不能斷除自地的煩惱，因為自地的煩惱會隨之增長。更不能斷除下地的煩惱，因為下地的煩惱已經被斷除了。
從此第四部分，闡明近分道的性質。論中說：『各種依靠近分定（指臨近根本定的禪定）斷除下地煩惱的情況，如果像無間道（指斷煩惱過程中緊接著解脫道的那個階段）一樣，都屬於近分定所攝嗎？』（這是提問）『不是這樣的。』（這是回答）『為什麼呢？』（這是征問）頌文說：
『近分離下染，初三后解脫，根本或近分，上地唯根本。』
解釋：『近分離下染』，指的是近分定有八種，即四靜慮（指初禪、二禪、三禪、四禪）的近分定和四無色定（指空無邊處、識無邊處、無所有處、非想非非想處）的近分定。『邊』指的是近分定，因為它靠近根本定。初禪的近分定，能斷除欲界的煩惱。像這樣，乃至有頂的近分定，能斷除無所有處的煩惱。這被稱為斷除『下地染』。『初三后解脫』，指的是初禪、二禪、三禪這三個禪定的近分定，以及第九解脫道（指非想非非想處滅盡定）。
【English Translation】 English version: It can sever the defilements of the eight realms (referring to the desire realm, the first dhyana, the second dhyana, the third dhyana, the fourth dhyana, the realm of infinite space, the realm of infinite consciousness, and the realm of nothingness). Furthermore, it can simultaneously generate both conditioned and unconditioned 'vi-samyoga-prāpti' (dissociation-attainment, referring to the liberation obtained after severing afflictions through practice). The arising of the two types of 'vi-samyoga-prāpti' is due to the joint action of the two paths (referring to the conditioned and unconditioned paths). Therefore, each path can generate two types of 'vi-samyoga-prāpti'. These two paths, jointly severing the afflictions to be abandoned by cultivation, are called 'having the same function'.
From this third part, the universality and limitations of the path in severing defilements are clarified. The treatise says: 'Through the path of which realm, are the defilements of which realm severed?' The verse says:
'The unconditioned 'anāgamya' (un-arrived) path, can sever all realms; the remaining eight realm paths, sever their own and higher realms; the conditioned path, severs the immediately lower realm.'
Explanation: 'The unconditioned 'anāgamya' path can sever all realms' refers to the unconditioned path arising from the 'anāgamya-samādhi' (un-arrived concentration, referring to the 'anāgamya-samādhi' of the form realm), which can sever the afflictions of the nine realms (referring to the desire realm, the first dhyana, the second dhyana, the third dhyana, the fourth dhyana, the realm of infinite space, the realm of infinite consciousness, the realm of nothingness, and the realm of neither perception nor non-perception). 'The remaining eight realm paths, sever their own and higher realms' refers to the remaining eight realms, namely the intermediate dhyana, the four fundamental dhyanas (referring to the first dhyana, the second dhyana, the third dhyana, and the fourth dhyana), and the three formless absorptions (referring to the realm of infinite space, the realm of infinite consciousness, and the realm of nothingness). In these eight realms, the unconditioned path arising can sever the defilements of its own realm and the higher realms, but it cannot sever the defilements of the lower realms, because the defilements of the lower realms have already been severed. 'The conditioned path, severs the immediately lower realm' refers to the various conditioned paths, which can only sever the defilements of the immediately lower realm. For example, relying on the 'anāgamya-samādhi', the defilements of the desire realm are severed; relying on the second dhyana, the defilements of the first dhyana are severed; and so on, until relying on the peak of existence (referring to the concentration of neither perception nor non-perception), the defilements of the realm of nothingness are severed. This is called severing the defilements of the 'immediately lower realm'. It cannot sever the defilements of the higher realms because its power is insufficient. It also cannot sever the defilements of its own realm because the defilements of its own realm will increase along with it. Furthermore, it cannot sever the defilements of the lower realms because the defilements of the lower realms have already been severed.
From this fourth part, the nature of the 'sāmanta' (proximate) path is clarified. The treatise says: 'In various situations where one relies on 'sāmanta-samādhi' (proximate concentration, referring to the concentration close to the fundamental concentration) to sever the defilements of the lower realms, if it is like the 'anantara-mārga' (immediately preceding path, referring to the stage immediately preceding the 'vimukti-mārga' (liberation path) in the process of severing afflictions), does it all belong to the 'sāmanta-samādhi'?' (This is a question) 'It is not like that.' (This is an answer) 'Why?' (This is an inquiry) The verse says:
'The 'sāmanta' severs lower defilements, the first three and the last liberation, the fundamental or 'sāmanta', the higher realms are only fundamental.'
Explanation: ''Sāmanta' severs lower defilements' refers to the fact that there are eight types of 'sāmanta-samādhi', namely the 'sāmanta-samādhi' of the four dhyanas (referring to the first dhyana, the second dhyana, the third dhyana, and the fourth dhyana) and the 'sāmanta-samādhi' of the four formless absorptions (referring to the realm of infinite space, the realm of infinite consciousness, the realm of nothingness, and the realm of neither perception nor non-perception). ''Sāmanta'' refers to the 'sāmanta-samādhi' because it is close to the fundamental concentration. The 'sāmanta-samādhi' of the first dhyana can sever the defilements of the desire realm. In this way, even the 'sāmanta-samādhi' of the peak of existence can sever the defilements of the realm of nothingness. This is called severing the 'lower defilements'. 'The first three and the last liberation' refers to the 'sāmanta-samādhi' of the first, second, and third dhyanas, as well as the ninth 'vimukti-mārga' (liberation path, referring to the cessation of neither perception nor non-perception).
或入根本。或在近分也。上地唯根本者。從第四禪。至有頂地。名為上地。此五地近分。第九解脫道。必入根本故。致唯言。謂此五地。近分根本。同一舍受。離下染時。必欣上地。以受無異。必入根本。前三靜慮。根本喜樂。近分唯舍。轉入異受。少艱難故。有不能入。
從此第五。明世道緣行。論云。世道緣何作何行相。頌曰。
世無間解脫 如次緣下上 作粗苦障行 及靜妙離三
釋曰。世謂有漏道。有漏無間道。緣下地境。有漏解脫道。緣上地境。若無間道中。緣下地法。作粗苦障。三種行相。於三行中。隨起一行相也 若解脫道。緣上地法。作靜妙離三種行相。於三行中。隨起一行相也 非寂靜故。說名為粗。非美妙故。說名為苦。非出離故。說名為障。靜妙離三。翻此應知。
從此第三。明盡智后智。論云。盡智無間。有何智生。頌曰。
不動盡智后 必起無生智 余盡或正見 此應果皆有
釋曰。不動者。利根羅漢也。不動羅漢。於盡智后。必起無生智。以不退故。余盡或正見者。余謂退法等五種。鈍根羅漢。於盡智后。或生盡智。或生正見。無無生智。后容退故。問不動種姓。無正見耶。答頌言此應果皆有。無學正見。一切無學。無簡鈍利。盡皆有之
【現代漢語翻譯】 現代漢語譯本： 或者進入根本定（根本禪定）。或者處於近分定（近分禪定）。上地唯有根本定，從第四禪（Dhyana）到有頂地（Akanistha），名為上地。這五地的近分定，第九解脫道（Vimokshamarga），必定進入根本定，因此特別說明。意思是說這五地的近分定和根本定，都是相同的舍受（Upeksha）。在脫離下地染污時，必定欣求上地，因為感受沒有差異，必定進入根本定。前三個靜慮（Dhyana），根本定是喜樂，近分定只有舍，轉入不同的感受，稍微困難，因此有不能進入的。
從此第五部分，闡明世道（Laukikamarga）緣行。論中說：『世道緣何境，作何種行相？』頌文說：
『世無間解脫，如次緣下上，作粗苦障行，及靜妙離三。』
解釋：世，指有漏道（Sasrava-marga）。有漏無間道（Sasrava-anantaryamarga），緣下地境。有漏解脫道，緣上地境。如果在無間道中，緣下地法，則作粗、苦、障三種行相。在三種行相中，隨其一起一種行相。如果解脫道，緣上地法，則作靜、妙、離三種行相。在三種行相中，隨其一起一種行相。因為不寂靜，所以稱為粗。因為不美妙，所以稱為苦。因為不出離，所以稱為障。靜、妙、離三種，反過來理解即可。
從此第三部分，闡明盡智（Ksaya-jnana）和后智（Anutpada-jnana）。論中說：『盡智無間，生起什麼智？』頌文說：
『不動盡智后，必起無生智，余盡或正見，此應果皆有。』
解釋：不動，指利根阿羅漢（Arhat）。不動阿羅漢，在盡智之後，必定生起無生智，因為不會退轉。其餘盡智或者正見，其餘指退法等五種鈍根阿羅漢。在盡智之後，或者生起盡智，或者生起正見（Samyag-drsti），沒有無生智，因為之後可能退轉。問：不動種姓，沒有正見嗎？答：頌文說『此應果皆有』。無學正見，一切無學都有，沒有鈍根利根的分別，全部都有。
【English Translation】 English version: Or entering the fundamental attainment (fundamental dhyana). Or being in the proximate attainment (proximate dhyana). The higher realms only have fundamental attainment, from the Fourth Dhyana to the Akanistha heaven, which are called the higher realms. The proximate attainments of these five realms, the ninth path of liberation (Vimokshamarga), must enter the fundamental attainment, hence the special mention. This means that the proximate and fundamental attainments of these five realms are the same in terms of equanimity (Upeksha). When separating from the defilements of the lower realms, one will surely aspire to the higher realms, because the feeling is no different, one will surely enter the fundamental attainment. In the first three dhyanas, the fundamental attainment is joy and pleasure, while the proximate attainment is only equanimity. Transitioning to a different feeling is slightly difficult, hence some are unable to enter.
From this fifth section, the worldly path (Laukikamarga) and its conditions are explained. The treatise says: 'What does the worldly path condition, and what kind of aspects does it have?' The verse says:
'The worldly immediate liberation, in order, conditions the lower and higher, creating coarse, suffering, obstructive aspects, and tranquil, sublime, detachment three.'
Explanation: 'Worldly' refers to the defiled path (Sasrava-marga). The defiled immediate path (Sasrava-anantaryamarga) conditions the lower realm. The defiled path of liberation conditions the higher realm. If in the immediate path, one conditions the lower realm, then one creates the aspects of coarse, suffering, and obstructive. Among the three aspects, one arises accordingly. If the path of liberation conditions the higher realm, then one creates the aspects of tranquil, sublime, and detachment. Among the three aspects, one arises accordingly. Because it is not tranquil, it is called coarse. Because it is not beautiful, it is called suffering. Because it does not lead to liberation, it is called obstructive. The three aspects of tranquil, sublime, and detachment should be understood in reverse.
From this third section, the knowledge of exhaustion (Ksaya-jnana) and subsequent knowledge (Anutpada-jnana) are explained. The treatise says: 'Immediately after the knowledge of exhaustion, what knowledge arises?' The verse says:
'After the unmoving knowledge of exhaustion, the knowledge of non-arising must arise, the remaining exhaustion or right view, this all have in the fruition.'
Explanation: 'Unmoving' refers to an Arhat (Arhat) with sharp faculties. After the knowledge of exhaustion, an unmoving Arhat will surely generate the knowledge of non-arising, because they do not regress. 'The remaining exhaustion or right view' refers to the five types of Arhats with dull faculties, such as those prone to regression. After the knowledge of exhaustion, they may generate the knowledge of exhaustion or generate right view (Samyag-drsti), but they do not have the knowledge of non-arising, because they may regress later. Question: Does the unmoving lineage not have right view? Answer: The verse says 'this all have in the fruition'. The right view of the non-learner is possessed by all non-learners, without distinction between dull and sharp faculties, all have it.
。謂不動法。無生智后。或更起無生智。或唯起正見。
從此第四。便明道果。就中五。一明沙門性果。二明立四果因緣。三別明中二果。四明沙門果異名。五明沙門果依身。從此下第一。明沙門性果者。論云。何謂沙門性(一問)。此果體是何(二問)。果位差別總有幾種(三問)。頌曰。
凈道沙門性 有為無為果 此有八十九 解脫道及滅
釋曰。初句答第一問。第二句答第二問。下兩句答第三問。凈道沙門性者。謂諸無漏道。名為凈道。此之凈道。是沙門性。懷此道者。名為沙門。沙門此云勤息。謂無漏道。以能勤勞息煩惱故 有為無為果者。謂有為無為。是沙門果體。有為果者。解脫道也。無為果者。是擇滅也。此有八十九解脫道及滅者。列數也。此有八十九解脫道。為有為果。八十九品。所證擇滅。為無為果。謂斷見惑。有八無間八解脫道(八忍八智是也)。斷九地修惑。有八十一無間道。八十一解脫道。見修合論。有八十九無間道。唯沙門性八十九解脫道。亦名沙門果。亦名沙門性。息惡義邊。名沙門性。與無間道。為等流果。邊名沙門果。一一擇滅。唯是無為。沙門果體。謂無間解脫道。是沙門性。擇滅是彼證。名沙門果。即名離系士用果(不生士用)。應知無間道。唯沙門
【現代漢語翻譯】 現代漢語譯本： 所謂『不動法』，在獲得『無生智』（Anutpāda-jñāna，不生之智慧）之後，或者再次生起『無生智』，或者僅僅生起『正見』（Samyag-dṛṣṭi，正確的見解）。
從第四部分開始，闡明『道果』（Mārga-phala，修道之果）。其中分為五個方面：一是闡明『沙門性果』（Śrāmaṇya-phala，修行者之果）；二是闡明建立四果的因緣；三是分別闡明中間的二果；四是闡明『沙門果』的異名；五是闡明『沙門果』所依之身。從以下開始第一部分，闡明『沙門性果』。論中說：什麼是『沙門性』（第一問）？此果的本體是什麼（第二問）？果位的差別總共有幾種（第三問）？頌文說：
『凈道沙門性，有為無為果，此有八十九，解脫道及滅。』
解釋說：第一句回答第一個問題，第二句回答第二個問題，下面兩句回答第三個問題。『凈道沙門性』，指的是各種無漏道（Anāsrava-mārga，沒有煩惱的道），稱為『凈道』。這『凈道』，就是『沙門性』。懷有此道的人，稱為『沙門』。『沙門』在這裡的意思是『勤息』，指的是無漏道，因為它能夠勤勞地止息煩惱。『有為無為果』，指的是有為法（Saṃskṛta，因緣和合而成的法）和無為法（Asaṃskṛta，非因緣和合的法），是『沙門果』的本體。『有為果』，指的是『解脫道』（Mukti-mārga，解脫的道路）。『無為果』，指的是『擇滅』（Pratisaṃkhyā-nirodha，通過智慧選擇而達到的滅盡）。『此有八十九解脫道及滅』，這是列舉數量。這裡有八十九種『解脫道』，作為『有為果』。八十九品所證得的『擇滅』，作為『無為果』。指的是斷除見惑（Darśana-heya，見道所斷之惑），有八個無間道（Ānantarya-mārga，無間斷之道路）和八個解脫道（也就是八忍八智）。斷除九地修惑（Bhāvanā-heya，修道所斷之惑），有八十一個無間道和八十一個解脫道。見惑和修惑合起來說，有八十九個無間道。只有『沙門性』的八十九個解脫道，也稱為『沙門果』，也稱為『沙門』。從厭惡的意義上說，稱為『沙門性』，與無間道，作為等流果（Nisyanda-phala，性質相似之果）。從厭惡的意義上說，稱為『沙門果』。每一個『擇滅』，都是『無為』，是『沙門果』的本體。指的是無間道和解脫道，是『沙門性』，『擇滅』是它們所證得的，稱為『沙門果』，也稱為『離系士用果』（Vis সংযোগa-kāraka-phala，不產生作用之果）。應當知道無間道，僅僅是沙門。
【English Translation】 English version: That is called 'immovable Dharma'. After obtaining 'Anutpāda-jñāna' (智，wisdom of non-arising), one may either generate 'Anutpāda-jñāna' again, or only generate 'Samyag-dṛṣṭi' (正見, right view).
From this fourth section onwards, the 'Mārga-phala' (道果, fruit of the path) is elucidated. Among them, there are five aspects: first, elucidating the 'Śrāmaṇya-phala' (沙門性果, fruit of the Śrāmaṇa nature); second, elucidating the causes and conditions for establishing the four fruits; third, separately elucidating the two intermediate fruits; fourth, elucidating the different names of the 'Śrāmaṇa-phala'; fifth, elucidating the body upon which the 'Śrāmaṇa-phala' depends. From here onwards, the first part elucidates the 'Śrāmaṇya-phala'. The treatise says: What is 'Śrāmaṇya' (沙門性, Śrāmaṇa nature)? (first question). What is the substance of this fruit? (second question). How many kinds of differences are there in the fruit positions in total? (third question). The verse says:
'Pure path Śrāmaṇa nature, conditioned and unconditioned fruit, these are eighty-nine, liberation path and cessation.'
The explanation says: The first sentence answers the first question, the second sentence answers the second question, and the following two sentences answer the third question. 'Pure path Śrāmaṇa nature' refers to the various 'Anāsrava-mārga' (無漏道, paths without outflows), which are called 'pure paths'. This 'pure path' is the 'Śrāmaṇa nature'. One who possesses this path is called a 'Śrāmaṇa' (沙門, ascetic). 'Śrāmaṇa' here means 'diligent cessation', referring to the 'Anāsrava-mārga', because it can diligently cease afflictions. 'Conditioned and unconditioned fruit' refers to 'Saṃskṛta' (有為法, conditioned phenomena) and 'Asaṃskṛta' (無為法, unconditioned phenomena), which are the substance of the 'Śrāmaṇa-phala'. The 'conditioned fruit' refers to the 'Mukti-mārga' (解脫道, path of liberation). The 'unconditioned fruit' refers to 'Pratisaṃkhyā-nirodha' (擇滅, cessation through wisdom). 'These are eighty-nine liberation paths and cessation' is an enumeration of numbers. Here there are eighty-nine 'liberation paths' as the 'conditioned fruit'. The 'Pratisaṃkhyā-nirodha' attained by the eighty-nine qualities is the 'unconditioned fruit'. It refers to cutting off 'Darśana-heya' (見惑, afflictions to be abandoned by seeing), there are eight 'Ānantarya-mārga' (無間道, paths of immediate consequence) and eight 'liberation paths' (which are the eight 'kṣānti' (忍, forbearance) and eight 'jñāna' (智, wisdom)). Cutting off the 'Bhāvanā-heya' (修惑, afflictions to be abandoned by cultivation) of the nine grounds, there are eighty-one 'Ānantarya-mārga' and eighty-one 'liberation paths'. Combining the 'Darśana-heya' and 'Bhāvanā-heya', there are eighty-nine 'Ānantarya-mārga'. Only the eighty-nine 'liberation paths' of the 'Śrāmaṇa nature' are also called 'Śrāmaṇa-phala', and also called 'Śrāmaṇa'. From the perspective of aversion, it is called 'Śrāmaṇa nature', and with the 'Ānantarya-mārga', it is the 'Nisyanda-phala' (等流果, result of similar nature). From the perspective of aversion, it is called 'Śrāmaṇa-phala'. Each 'Pratisaṃkhyā-nirodha' is 'unconditioned', and is the substance of the 'Śrāmaṇa-phala'. It refers to the 'Ānantarya-mārga' and 'liberation path', which are the 'Śrāmaṇa nature', and 'Pratisaṃkhyā-nirodha' is what they attain, called 'Śrāmaṇa-phala', also called 'Vis সংযোগa-kāraka-phala' (離系士用果, fruit of non-productive agency). It should be known that the 'Ānantarya-mārga' is only Śrāmaṇa.
性。若是擇滅。唯沙門果。若解脫道。亦沙門性。亦沙門果。
從此第二。明立四果因緣。論云。若爾世尊。何不具說(問也。何緣世尊。唯說四果。不說八十九沙門果耶)。果雖有多。而不說者。頌曰。
五因立四果 舍曾得勝道 集斷得八智 頓修十六行
釋曰。具足五因。佛立四果。一舍曾得道。謂舍先得果向道故。若預流果。唯舍向道。所餘三果。通舍向道及前果道 二得勝道。謂得果攝殊勝道故。三總集斷。斷是無為也。謂總一得得諸斷故。名總集斷。言一得者。謂得果時。起一類勝得。得前諸斷。非一得也 四得八智。謂得四法四類智故 五頓修十六行。謂能頓修無常等故。於四果位。皆具五因。餘位不然。故佛不說。
從此第三。明中間二果。論云。若唯凈道。是沙門性。有漏道力所得二果。如何亦是沙門果耶。頌曰。
世道所得斷 聖所得雜故 無漏得持故 亦名沙門果
釋曰。世道所得斷聖所得雜故者。謂有漏道。得一來不還果。名世道所得斷。此所得斷。兼前見道所得擇滅。總相合集。以為果體。名聖所得雜。聖謂見道也。由聖所得雜故。亦名沙門果也。無漏得持故者。又中二果。擇滅無為。世道證時。能引無漏離系得故。有無漏得所任持故。亦
【現代漢語翻譯】 現代漢語譯本：性。如果是擇滅（Nirvana，涅槃），就只有沙門果（Śrāmaṇa-phala，修行者的果位）。如果解脫道（vimokṣa-mārga，通往解脫的道路），既是沙門性（Śrāmaṇya，修行者的性質），也是沙門果。
從此第二部分，闡明建立四果的因緣。論中說：『如果這樣，世尊為什麼不全部說出來呢？』（這是提問。為什麼世尊只說四果，而不說八十九種沙門果呢？）果位雖然有很多，但不說的原因是，用偈頌來說：
『五因立四果，舍曾得勝道，集斷得八智，頓修十六行。』
解釋說：具足五種原因，佛陀才建立四果。一是捨棄曾經得到的道，指的是捨棄先前得到的果向道。如果是預流果（Srotaāpanna，須陀洹），只捨棄向道。其餘三種果位，既捨棄向道，也捨棄之前的果道。二是得到殊勝道，指的是得到果位所包含的殊勝道。三是總集斷，斷是無為法。指的是總括地獲得，得到各種斷滅。稱為總集斷。說『一得』，指的是得到果位時，生起一類殊勝的獲得，得到之前的各種斷滅，並非只是一種獲得。四是得到八智，指的是得到四法智和四類智。五是頓修十六行，指的是能夠立即修習無常等。在四果位中，都具備這五種原因，其他果位則不然，所以佛陀沒有說。
從此第三部分，闡明中間二果。論中說：『如果只有清凈道才是沙門性，那麼有漏道（sāsrava-mārga，有煩惱的道路）的力量所得到的二果，為什麼也是沙門果呢？』用偈頌來說：
『世道所得斷，聖所得雜故，無漏得持故，亦名沙門果。』
解釋說：『世道所得斷，聖所得雜故』，指的是有漏道得到一來果（Sakṛdāgāmin，斯陀含）和不還果（Anāgāmin，阿那含），稱為世道所得斷。這種所得的斷滅，加上之前見道（darśana-mārga，見道的道路）所得到的擇滅，總合在一起，作為果體的組成部分，稱為聖所得雜。聖指的是見道。由於聖所得雜的緣故，也稱為沙門果。『無漏得持故』，又因為中間二果的擇滅無為，在世道證得時，能夠引生無漏的離系得，因為有無漏得的任持，所以也稱為沙門果。
【English Translation】 English version: 'Nature'. If it is Nirvāṇa (extinction), then it is only the Śrāmaṇa-phala (fruit of a renunciate). If it is the vimokṣa-mārga (path to liberation), it is both Śrāmaṇya (the quality of a renunciate) and Śrāmaṇa-phala.
From this second section, the causes and conditions for establishing the four fruits are clarified. The treatise says: 'If that is so, why did the World Honored One not explain everything?' (This is a question. Why did the World Honored One only speak of the four fruits and not the eighty-nine Śrāmaṇa-phalas?) Although there are many fruits, the reason for not speaking of them is expressed in the following verse:
'Five causes establish the four fruits: abandoning previously attained superior paths, collectively severing and obtaining eight wisdoms, and instantly cultivating sixteen aspects.'
The explanation is: With five causes complete, the Buddha established the four fruits. First, abandoning previously attained paths refers to abandoning the path towards the fruit previously attained. In the case of the Srotaāpanna (stream-enterer) fruit, only the path towards it is abandoned. The remaining three fruits involve abandoning both the path towards them and the previous fruit-path. Second, obtaining superior paths refers to obtaining the superior path included in the fruit. Third, collectively severing refers to severance, which is unconditioned. It means obtaining comprehensively, gaining various severances. This is called collective severance. 'One obtaining' refers to, when obtaining the fruit, a superior type of obtaining arises, gaining the previous severances, not just a single obtaining. Fourth, obtaining eight wisdoms refers to obtaining the four Dharma wisdoms and the four category wisdoms. Fifth, instantly cultivating sixteen aspects refers to being able to instantly cultivate impermanence, etc. In the four fruit positions, all five causes are present; this is not the case in other positions, so the Buddha did not speak of them.
From this third section, the intermediate two fruits are clarified. The treatise says: 'If only the pure path is Śrāmaṇya, then how are the two fruits obtained by the power of the sāsrava-mārga (path with outflows) also Śrāmaṇa-phalas?' The verse says:
'Severance obtained by worldly paths, mixed with what is obtained by the noble path; because of being upheld by the unconditioned obtaining, it is also called Śrāmaṇa-phala.'
The explanation is: 'Severance obtained by worldly paths, mixed with what is obtained by the noble path' refers to the Sakṛdāgāmin (once-returner) and Anāgāmin (non-returner) fruits obtained by the path with outflows, called severance obtained by worldly paths. This obtained severance, combined with the Nirvāṇa obtained by the darśana-mārga (path of seeing) previously, is collectively assembled as the composition of the fruit-body, called mixed with what is obtained by the noble path. 'Noble' refers to the path of seeing. Because of being mixed with what is obtained by the noble path, it is also called Śrāmaṇa-phala. 'Because of being upheld by the unconditioned obtaining', furthermore, the Nirvāṇa of the intermediate two fruits, when realized by the worldly path, can induce the unconditioned separation-obtaining, so because it is upheld by the unconditioned obtaining, it is also called Śrāmaṇa-phala.
名沙門果。
從此第四。明沙門果異名。論云。此沙門性。有異名耶。頌曰。
所說沙門性 亦名婆羅門 亦名為梵輪 真梵所轉故 于中唯見道 說名為法輪 由速等似輪 或具輻等故
釋曰。即前所說。真沙門性。經亦說名為婆羅門性。婆羅門者。此云凈志。遠煩惱故。與勤息義同也。亦名梵輪。是真梵王。力所轉故。佛與無上梵德相應。是故世尊。名真梵王。梵者凈也 然沙門性。通見修無學三道。于中唯見道說名為法輪。謂見道中。有速等相。似世間輪。故得法輪名。一謂見諦道。速疾行故。言速疾者。十五剎那也。二有舍取故。謂舍前諦。取后諦也。三降未伏故。謂由見道能見未見。能斷未斷也。四鎮已伏故。謂已見斷者。無迷退故。見道無退也。五上下轉故。謂觀上苦等已。觀下苦等故 或具輻等故者。或言顯尊者妙音師說也。彼說見道。有輻轂輞似世間輪。謂八聖道。唯在見道。正見。正思惟。正勤。正念。似世間輻。正見等四。依戒而轉。故名為輻 正語。正業。正命。似世間轂。正語等三。以戒為體。戒是正見等。眾行所依故。名為轂也 正定似輞。攝正見等。令不散故。故名為輞。問寧知法輪唯是見道。答憍陳那等。見道生時。地神天神。即傳唱言世尊已轉正法
【現代漢語翻譯】 現代漢語譯本： 名沙門果（Śrāmaṇyaphala，沙門修行的果報）。
從此第四（從這裡開始第四部分）。闡明沙門果的異名。論中說：『這種沙門性，有其他的名稱嗎？』頌詞說：
『所說沙門性，亦名婆羅門（Brāhmaṇa，指凈行者），亦名為梵輪（Brahma-cakra，清凈之輪），真梵（真實清凈）所轉故。于中唯見道（Dṛṣṭimārga，見道）說名為法輪（Dharmacakra，佛法之輪），由速等似輪，或具輻等故。』
解釋：即前面所說的，真實的沙門性，經典也說名為婆羅門性。婆羅門，這裡的意思是凈志，遠離煩惱的緣故，與勤奮止息煩惱的意義相同。也叫做梵輪，是真正的梵天王（Brahma-rāja，指佛陀）的力量所轉動的緣故。佛陀與無上的梵德（Brahma-guṇa，清凈功德）相應，因此世尊（Bhagavān，佛陀的尊稱）被稱為真梵王。梵，是清凈的意思。
然而沙門性，貫通見道、修道（Bhāvanāmārga，修道）、無學道（Aśaikṣamārga，無學道）這三個道。其中只有見道被稱為法輪。說見道中，有迅速等相，類似世間的輪子，所以得到法輪這個名稱。一是說見諦道（Satyadarśanamārga，見真諦之道），迅速疾行。所說的迅速疾行，是指十五剎那（kṣaṇa，極短的時間單位）。二是有捨棄和取捨的緣故，是指捨棄前面的諦，取捨後面的諦。三是降伏未降伏的緣故，是指通過見道能夠見到未見到的，能夠斷除未斷除的。四是鎮伏已伏的緣故，是指已經見到並斷除的人，沒有迷惑退轉的緣故，見道沒有退轉。五是上下轉動的緣故，是指觀察上面的苦等之後，觀察下面的苦等。
『或具輻等故』，或者說顯示尊者妙音師（Ārya-Ghoṣa，一位論師）的說法。他說見道，有輻（ara，輪輻）、轂（nābhi，輪轂）、輞（nemi，輪輞），類似世間的輪子。所說的八聖道（Āryāṣṭāṅgamārga，八正道），只存在於見道中。正見（Samyagdṛṣṭi，正見）、正思惟（Samyaksaṃkalpa，正思惟）、正勤（Samyagvyāyāma，正精進）、正念（Samyaksmṛti，正念），類似世間的輻。正見等四者，依靠戒律而運轉，所以稱為輻。正語（Samyagvāc，正語）、正業（Samyakkarmānta，正業）、正命（Samyagājīva，正命），類似世間的轂。正語等三者，以戒律為本體，戒律是正見等眾行所依靠的，所以稱為轂。正定（Samyaksamādhi，正定）類似輞，攝持正見等，使它們不散亂，所以稱為輞。問：憑什麼知道法輪唯獨是見道？答：憍陳那（Kauṇḍinya，佛陀的弟子）等人，見道生起的時候，地神（Bhūmadevatā，土地神）、天神（Devatā，天神）立即傳唱說世尊已經轉動正法（Saddharma，真正的佛法）。
English version: The Fruits of Recluseship.
From this fourth section. Explaining the different names of the fruits of recluseship. The treatise says: 'Does this nature of recluseship have other names?' The verse says:
'The said nature of recluseship, is also called Brāhmaṇa (pure conduct), also called Brahma-cakra (wheel of purity), because it is turned by the true Brahma (true purity). Among them, only the Dṛṣṭimārga (path of seeing) is called Dharmacakra (wheel of Dharma), because of its speed and similarity to a wheel, or because it possesses spokes, etc.'
Explanation: That is, the true nature of recluseship mentioned earlier, the scriptures also say is called the nature of a Brāhmaṇa. Brāhmaṇa, here means pure aspiration, because it is far from afflictions, which is the same as the meaning of diligent cessation. It is also called Brahma-cakra, because it is turned by the power of the true Brahma-rāja (Brahma king, referring to the Buddha). The Buddha corresponds to the supreme Brahma-guṇa (Brahma virtue, pure virtue), therefore the Bhagavan (the Blessed One, an epithet of the Buddha) is called the true Brahma-rāja. Brahma means purity.
However, the nature of recluseship, penetrates the three paths of Dṛṣṭimārga (path of seeing), Bhāvanāmārga (path of cultivation), and Aśaikṣamārga (path of no more learning). Among them, only the path of seeing is called the Dharmacakra. It is said that in the path of seeing, there are aspects such as speed, similar to the wheels of the world, so it gets the name Dharmacakra. One is that the path of seeing the truth (Satyadarśanamārga) is fast and quick. The so-called fast and quick refers to fifteen kṣaṇa (moments, extremely short units of time). Second, there is the reason for abandoning and taking, which means abandoning the previous truth and taking the subsequent truth. Third, there is the reason for subduing the unsubdued, which means that through the path of seeing, one can see what has not been seen and can cut off what has not been cut off. Fourth, there is the reason for suppressing the already subdued, which means that those who have already seen and cut off have no confusion and regression, and the path of seeing has no regression. Fifth, there is the reason for turning up and down, which means observing the suffering above and then observing the suffering below.
'Or possessing spokes, etc.', or it shows the saying of Venerable Ārya-Ghoṣa (a commentator). He said that the path of seeing has ara (spokes), nābhi (hub), and nemi (rim), similar to the wheels of the world. The so-called Āryāṣṭāṅgamārga (Noble Eightfold Path) only exists in the path of seeing. Samyagdṛṣṭi (Right View), Samyaksaṃkalpa (Right Thought), Samyagvyāyāma (Right Effort), Samyaksmṛti (Right Mindfulness), are similar to the spokes of the world. The four, Right View, etc., operate according to the precepts, so they are called spokes. Samyagvāc (Right Speech), Samyakkarmānta (Right Action), Samyagājīva (Right Livelihood), are similar to the hub of the world. The three, Right Speech, etc., take the precepts as their essence, and the precepts are what the many practices such as Right View rely on, so they are called the hub. Samyaksamādhi (Right Concentration) is similar to the rim, holding Right View, etc., so that they are not scattered, so it is called the rim. Question: How do you know that the Dharmacakra is only the path of seeing? Answer: When Kauṇḍinya (a disciple of the Buddha) and others gave rise to the path of seeing, the Bhūmadevatā (earth gods) and Devatā (gods) immediately proclaimed that the Bhagavan (Blessed One) had turned the Saddharma (true Dharma).
【English Translation】 Fruits of Recluseship.
From this fourth section. Explaining the different names of the fruits of recluseship. The treatise says: 'Does this nature of recluseship have other names?' The verse says:
'The said nature of recluseship, is also called Brāhmaṇa, also called Brahma-cakra, because it is turned by the true Brahma. Among them, only the Dṛṣṭimārga is called Dharmacakra, because of its speed and similarity to a wheel, or because it possesses spokes, etc.'
Explanation: That is, the true nature of recluseship mentioned earlier, the scriptures also say is called the nature of a Brāhmaṇa. Brāhmaṇa, here means pure aspiration, because it is far from afflictions, which is the same as the meaning of diligent cessation. It is also called Brahma-cakra, because it is turned by the power of the true Brahma-rāja. The Buddha corresponds to the supreme Brahma-guṇa, therefore the Bhagavan is called the true Brahma-rāja. Brahma means purity.
However, the nature of recluseship, penetrates the three paths of Dṛṣṭimārga, Bhāvanāmārga, and Aśaikṣamārga. Among them, only the path of seeing is called the Dharmacakra. It is said that in the path of seeing, there are aspects such as speed, similar to the wheels of the world, so it gets the name Dharmacakra. One is that the path of seeing the truth is fast and quick. The so-called fast and quick refers to fifteen kṣaṇa. Second, there is the reason for abandoning and taking, which means abandoning the previous truth and taking the subsequent truth. Third, there is the reason for subduing the unsubdued, which means that through the path of seeing, one can see what has not been seen and can cut off what has not been cut off. Fourth, there is the reason for suppressing the already subdued, which means that those who have already seen and cut off have no confusion and regression, and the path of seeing has no regression. Fifth, there is the reason for turning up and down, which means observing the suffering above and then observing the suffering below.
'Or possessing spokes, etc.', or it shows the saying of Venerable Ārya-Ghoṣa. He said that the path of seeing has ara, nābhi, and nemi, similar to the wheels of the world. The so-called Āryāṣṭāṅgamārga only exists in the path of seeing. Samyagdṛṣṭi, Samyaksaṃkalpa, Samyagvyāyāma, Samyaksmṛti, are similar to the spokes of the world. The four, Right View, etc., operate according to the precepts, so they are called spokes. Samyagvāc, Samyakkarmānta, Samyagājīva, are similar to the hub of the world. The three, Right Speech, etc., take the precepts as their essence, and the precepts are what the many practices such as Right View rely on, so they are called the hub. Samyaksamādhi is similar to the rim, holding Right View, etc., so that they are not scattered, so it is called the rim. Question: How do you know that the Dharmacakra is only the path of seeing? Answer: When Kauṇḍinya and others gave rise to the path of seeing, the Bhūmadevatā and Devatā immediately proclaimed that the Bhagavan had turned the Saddharma.
輪故 問云何三轉。十二行相。答此苦聖諦(顯見道也)此應遍知(顯修道也)此已遍知(顯無學道)是名三轉。一一轉時。別別發生眼智明覺。解云。于見道中。法忍名眼。法智名智。類忍名明。類智名覺。又解。觀見名眼。決斷名智。照了名明。警察名覺。此解通三道也 言十二行相者。如苦諦下。有三轉十二行相。集滅道諦。各有三轉十二行相。理實總有十二轉。四十八行相。然數等故。但說三轉十二行相。毗婆沙師。所說如是 若依經部。法輪非唯見道。即此三轉十二行相。所有法門(教法)名為法輪。言三轉者。三週轉故。言十二行相者。三週循歷四聖諦故。謂此是苦。此是集。此是滅。此是道(此一週轉四諦。此名示相轉也)此應遍知。此應永斷。此應作證。此應修習(是第二週。轉四諦也。此名勸相轉也)此已遍知。此已永斷。此已作證。此已修習(是第三週。轉四諦也。此名引證轉。無學道法也)由此法門。於他相續。令解義故。此約教名法輪。於他相續。見道生時。已至轉初。故名已轉。理實三道。皆是法輪也。
從此第五。明沙門果依身。論云。何沙門果。依何界得。頌曰。
三依欲后三 由上無見道 無聞無緣下 無厭及經故
釋曰。三依欲后三者。初三果人。依欲界
【現代漢語翻譯】 現代漢語譯本 關於『輪』的提問：什麼是三轉、十二行相？回答：此苦聖諦（顯見道），此應遍知（顯修道），此已遍知（顯無學道），這被稱為三轉。每一次轉時，都會分別發生眼、智、明、覺。解釋為：在見道中，法忍名為眼，法智名為智，類忍名為明，類智名為覺。另一種解釋：觀見名為眼，決斷名為智，照了名為明，警察名為覺。這種解釋貫通三道。 說到十二行相，例如苦諦下有三轉十二行相，集諦、滅諦、道諦各有三轉十二行相。實際上總共有十二轉，四十八行相。但因為數量相等，所以只說三轉十二行相。毗婆沙師（Vaibhashika）的說法是這樣的。如果按照經部（Sautrantika）的說法，法輪（Dharmacakra）不僅僅是見道，這三轉十二行相所包含的所有法門（教法）都稱為法輪。說三轉，是因為三週轉的緣故。說十二行相，是因為三週循歷四聖諦的緣故。即：此是苦，此是集，此是滅，此是道（這是一週轉四諦，這叫做示相轉）。此應遍知，此應永斷，此應作證，此應修習（這是第二週轉四諦，這叫做勸相轉）。此已遍知，此已永斷，此已作證，此已修習（這是第三週轉四諦，這叫做引證轉，是無學道法）。因為這個法門，使他人相續能夠理解意義，所以從教法的角度來說，這叫做法輪。在他人相續中，見道生起時，就已經到了轉的開始，所以叫做已轉。實際上，三道都是法輪。 從第五點開始，闡明沙門果（Śrāmaṇyaphala）所依之身。論中說：沙門果依什麼界而得？頌文說： 『三依欲后三，由上無見道，無聞無緣下，無厭及經故』 解釋說：『三依欲后三』，是指初果、二果、三果之人，依欲界（Kāmadhātu）。
【English Translation】 English version Regarding 『Wheel』: Question: What are the three turnings and twelve aspects? Answer: This is the noble truth of suffering (manifesting the path of seeing), this should be fully understood (manifesting the path of cultivation), this has been fully understood (manifesting the path of no more learning). These are called the three turnings. At each turning, eye, wisdom, clarity, and awareness arise separately. It is explained as: In the path of seeing, forbearance of the Dharma is called eye, wisdom of the Dharma is called wisdom, forbearance of categories is called clarity, and wisdom of categories is called awareness. Another explanation: observation is called eye, decisive judgment is called wisdom, clear understanding is called clarity, and policing is called awareness. This explanation applies to all three paths. Speaking of the twelve aspects, for example, under the noble truth of suffering, there are three turnings and twelve aspects. The noble truths of origin, cessation, and path each have three turnings and twelve aspects. In reality, there are a total of twelve turnings and forty-eight aspects. However, because the numbers are equal, only the three turnings and twelve aspects are discussed. This is what the Vaibhashika (毗婆沙師) masters say. According to the Sautrantika (經部) school, the Dharmacakra (法輪) is not only the path of seeing; all the Dharma teachings (教法) contained in these three turnings and twelve aspects are called the Dharmacakra. It is called three turnings because of the three cycles of turning. It is called twelve aspects because of the three cycles traversing the Four Noble Truths. That is: This is suffering, this is origin, this is cessation, this is path (this is one cycle turning the Four Truths, this is called the turning of showing aspects). This should be fully understood, this should be completely abandoned, this should be realized, this should be cultivated (this is the second cycle turning the Four Truths, this is called the turning of exhorting aspects). This has been fully understood, this has been completely abandoned, this has been realized, this has been cultivated (this is the third cycle turning the Four Truths, this is called the turning of drawing evidence, which is the Dharma of the path of no more learning). Because of this Dharma teaching, others can understand the meaning in their continuum, so from the perspective of the teaching, this is called the Dharmacakra. When the path of seeing arises in the continuum of others, it has already reached the beginning of the turning, so it is called already turned. In reality, all three paths are the Dharmacakra. From the fifth point onwards, it clarifies the body upon which the Śrāmaṇyaphala (沙門果) [fruit of asceticism] depends. The treatise says: Upon which realm does the fruit of asceticism depend? The verse says: 『The first three depend on the desire realm, the latter three depend on the realms above, because there is no path of seeing above, no hearing and no condition below, no aversion and because of the scriptures.』 The explanation says: 『The first three depend on the desire realm,』 refers to the people of the first fruit, second fruit, and third fruit, who depend on the desire realm (Kāmadhātu).
得。名三依欲。后阿羅漢。通三界得。名為后三。問前之二果。未離欲故。非依上得。理亦可然。如超越第三先離欲染。云何不許依上得耶。答頌言由上無見道。謂超越證第三果人。必入見道。色無色身。無見道故。故無上界超越。證不還果也。無聞無緣下者。此明無色無見道也。謂無色中。無正聞故。又無色界。不緣下欲界故。夫入見道。要須聞教及緣欲苦。無色不然。故無見道。無厭及經故者。無厭者明色界無見道也。夫入見道。要須厭苦。色界無厭苦。著定樂故。及經者。此是教證上界無見道也。經云。有五補特伽羅(五那含也)此處通達。彼處究竟。解云。此處者。此欲界也。通達者。見道名通達。通達諦故。彼處者。彼上界也。究竟者。于彼處得涅槃也。此經不言彼處通達。明知上界。無見道也。
俱舍論頌疏論本第二十四 大正藏第 41 冊 No. 1823 俱舍論頌疏論本
俱舍論頌疏論本第二十五
從此第五。明六種性。就中八。一明六阿羅漢。二明六性先後。三明從性果退。四明學凡種性。五明三退不同。六明退果時相。七明練根不同。八明無學九人。此下第一。明六阿羅漢者。論云。如前所說。不動應果。初盡智。後起無生智。諸阿羅漢。如預流等。有差別不(問也
【現代漢語翻譯】 得（指果位）。名為三依欲（指有三種阿羅漢是依賴欲界而證得的）。后阿羅漢（指最後證得的阿羅漢）。通三界得（指貫通欲界、色界、無色界而證得）。名為后三（指后三種阿羅漢）。問：前面的二果（斯陀含、阿那含），未離開欲界之慾，所以不是依賴上界而證得，這個道理還可以理解。如果超越了第三果（阿那含），先離開了欲界的染污，為什麼不允許依賴上界而證得呢？答：頌文說：『由上無見道』，意思是說超越證得第三果的人，必定要進入見道。色界和無色界之身，沒有見道，所以沒有上界超越證得不還果的情況。『無聞無緣下者』，這裡說明無色界沒有見道。意思是說在無色界中，沒有聽聞正法的機會，也沒有（此處原文有缺失，指能作為所緣境的事物）。不緣地獄欲，所以沒有見道。『無厭及經故者』，『無厭』是指（此處原文有缺失，指修道者）沒有見道。要進入見道，必須要厭離苦。**（此處原文有缺失，指修道者）沒有厭離苦，因為執著于禪定的快樂。『及經者』，這是用經文來證明上界沒有見道。《經》中說：有五補特伽羅（補特伽羅(Pudgala)：指人，此處指五種阿那含），在此處通達，在彼處究竟。解釋說：『此處』，指此欲界。『通達』，指見道，因為通達真諦。『彼處』，指彼上界。『究竟』，指在彼處得到涅槃。此經沒有說在彼處通達，明確知道上界沒有見道。
《俱舍論頌疏論本》第二十四 大正藏第 41 冊 No. 1823 《俱舍論頌疏論本》
《俱舍論頌疏論本》第二十五
從此第五（部分），說明六種性。其中有八（個方面）：一、說明六種阿羅漢。二、說明六種性的先後。三、說明從種性果位退轉。四、說明有學凡夫的種性。五、說明三種退轉的不同。六、說明退轉果位的時機。七、說明利根和鈍根的不同。八、說明無學的九種人。下面第一（部分），說明六種阿羅漢。論中說：如前面所說，不動應果（指不會退轉的阿羅漢果位），先盡智（指證得盡智），後起無生智（指生起無生智）。諸阿羅漢，如預流等（指須陀洹等），有差別嗎？（提問）
【English Translation】 'Attainment. Called 'three depending on desire' (referring to three types of Arhats who attain enlightenment relying on the desire realm). Later Arhats (referring to the last Arhat to attain enlightenment). Attaining through the three realms (referring to penetrating the desire realm, form realm, and formless realm to attain enlightenment). Called 'later three' (referring to the last three types of Arhats). Question: The previous two fruits (Sakadagamin and Anagamin), not having left the desires of the desire realm, are therefore not attained relying on the upper realms. This reasoning is understandable. If one transcends the third fruit (Anagamin), first leaving the defilements of the desire realm, why is it not permitted to attain enlightenment relying on the upper realms? Answer: The verse says: 'Because the upper realms have no path of seeing,' meaning that one who transcends and attains the third fruit must enter the path of seeing. The bodies of the form and formless realms have no path of seeing, therefore there is no case of transcending in the upper realms to attain the Anagamin fruit. 'No hearing, no condition for the lower' explains that the formless realm has no path of seeing. It means that in the formless realm, there is no opportunity to hear the correct Dharma, and there is no ** (missing text in the original, referring to things that can be objects of perception). Not conditioning on the lower desire realm, therefore there is no path of seeing. 'No aversion and because of the sutras,' 'no aversion' refers to ** (missing text in the original, referring to practitioners) having no path of seeing. To enter the path of seeing, one must be averse to suffering. ** (missing text in the original, referring to practitioners) has no aversion to suffering, because they are attached to the bliss of samadhi. 'And because of the sutras' uses sutras to prove that the upper realms have no path of seeing. The Sutra says: There are five Pudgalas (Pudgala: person, here referring to five types of Anagamin), who understand here and ultimately attain there. The explanation says: 'Here' refers to this desire realm. 'Understanding' refers to the path of seeing, because it understands the truth. 'There' refers to the upper realms. 'Ultimately attain' refers to attaining Nirvana there. This sutra does not say understanding there, clearly knowing that the upper realms have no path of seeing.
Abhidharmakośabhāṣya-ṭīkā, Volume 24 Taisho Tripitaka Volume 41, No. 1823, Abhidharmakośabhāṣya-ṭīkā
Abhidharmakośabhāṣya-ṭīkā, Volume 25
From this fifth (section), explaining the six natures. Among them are eight (aspects): 1. Explaining the six types of Arhats. 2. Explaining the order of the six natures. 3. Explaining regression from the fruit of nature. 4. Explaining the nature of learners and ordinary beings. 5. Explaining the differences in the three types of regression. 6. Explaining the timing of regression from the fruit. 7. Explaining the differences between sharp and dull faculties. 8. Explaining the nine types of non-learners. Below is the first (section), explaining the six types of Arhats. The treatise says: As mentioned before, the unmoving fruit of response (referring to the Arhat fruit that does not regress), first the knowledge of exhaustion (referring to attaining the knowledge of exhaustion), then arising the knowledge of non-arising (referring to the arising of the knowledge of non-arising). Are there differences among the Arhats, like the Stream-enterers (referring to Srotapannas, etc.)? (Question)
)。亦有(答也)。云何(徴也)。頌曰。
阿羅漢有六 謂退至不動 前五信解生 總名時解脫 后不時解脫 從前見至生
釋曰。契經說有六阿羅漢。一者退法。謂遇少緣便退所得。二者思法。謂懼退失恒思自害。三者護法。謂於前所得法自防護。四者安住法。無勝退緣。雖不自防。亦能不退。無勝加行。亦不增進。五堪達法。謂性堪能好修練根。速達不動。六不動法。不為煩惱所退動故 前五種性。從先學位信解性生。此五總名時解脫也。以要待時。方能入定。及心解脫。言待時者。時有六種。一得好衣。二得好食。三得好臥具。四得好處。五得好說法。六得好同學也 后不動種性。為不時解脫。謂是利根。以不待時便能入定。及心解脫故。從先學位見至性生。
從此第二。明六性先後。論云。六阿羅漢。所有種性。為是先有。為是后得(問也)。不定(答也)。云何(徴也)。頌曰。
有是先種性 有後練根得
釋曰。退法種姓。必是先有。思法等五。亦有後得。謂有先來。是思法姓。或有從退練根成思乃至不動法。如思法說。此中退法。非必定退。乃至堪達。非必能達。但約容有。建立此名。故六阿羅漢。通三界皆有。若退定退。堪達定達。是則上界。唯有安住不
【現代漢語翻譯】 現代漢語譯本： 也有（這是回答）。為什麼（這是提問）。頌說：
阿羅漢有六種，即退法到不動法 前五種從信解生，總稱為時解脫 后一種為不時解脫，從見至生
解釋：契經上說有六種阿羅漢。第一種是退法（會退轉的阿羅漢），指遇到一點點因緣就會退失所得的果位。第二種是思法（會思慮的阿羅漢），指害怕退失，經常思慮如何自我保護。第三種是護法（會守護的阿羅漢），指對於先前所得的法，自己會加以防護。第四種是安住法（安住於法的阿羅漢），沒有勝過他的退轉因緣，雖然不特別防護，也能不退轉；沒有勝過他的精進修行，也不能增進。第五種是堪達法（堪能通達的阿羅漢），指根性堪能，好好修習，能夠快速通達不動法。第六種是不動法（不會動搖的阿羅漢），不會被煩惱所退動。前五種根性，是從先前的學習階段的信解根性所生。這五種總稱為時解脫，因為需要等待時機，才能入定以及心解脫。所說的等待時機，有時機六種：一是得到好的衣服，二是得到好的食物，三是得到好的臥具，四是得到好的處所，五是得到好的說法，六是得到好的同學。后一種不動法根性，為不時解脫，指是利根，不需要等待時機就能入定以及心解脫，是從先前的學習階段的見至根性所生。
從這裡第二點，說明六種根性的先後。論中說：六種阿羅漢，所有的根性，是先前就有的，還是後來才得到的（這是提問）？不一定（這是回答）。為什麼（這是提問）？頌說：
有的是先天的根性，有的是後天修習根而得
解釋：退法種姓，必定是先有的。思法等五種，也有後天得到的。比如有的人先前是思法種姓，或者有的人從退法修習根性而成為思法，乃至不動法。如同思法所說。這裡說的退法，並非必定會退轉，乃至堪達，並非必定能夠通達，只是就可能的情況而建立這些名稱。所以六種阿羅漢，通於三界都有。如果退法必定退轉，堪達必定通達，那麼上界就只有安住法，沒有其他了。
【English Translation】 English version: Also (this is an answer). Why (this is a question). A verse says:
Arhats are of six kinds, namely, those who regress to those who are immovable The first five arise from faith and understanding, collectively called liberation by time The last one is liberation without time, arising from seeing the truth
Explanation: The sutras say there are six kinds of Arhats. The first is the 'Regressing Dharma' (Tuifa) (Arhat who regresses), referring to those who, upon encountering slight conditions, regress from their attained state. The second is the 'Thinking Dharma' (Sifa) (Arhat who contemplates), referring to those who, fearing loss, constantly contemplate how to protect themselves. The third is the 'Protecting Dharma' (Hufa) (Arhat who protects), referring to those who protect the Dharma they have previously attained. The fourth is the 'Abiding Dharma' (Anzhufa) (Arhat who abides in the Dharma), who, without superior conditions for regression, can remain without regressing even without special protection; without superior diligence, they cannot advance either. The fifth is the 'Capable of Attaining Dharma' (Kandafa) (Arhat capable of attaining), referring to those whose nature is capable, who cultivate well, and can quickly attain the immovable Dharma. The sixth is the 'Immovable Dharma' (Budongfa) (Arhat who is immovable), who are not regressed or moved by afflictions. The first five natures arise from the nature of faith and understanding from the previous learning stage. These five are collectively called 'Liberation by Time' (Shi jietuo), because they need to wait for the right time to enter Samadhi and achieve liberation of mind. The 'waiting for the right time' refers to six conditions: first, obtaining good clothes; second, obtaining good food; third, obtaining good bedding; fourth, obtaining a good place; fifth, obtaining good teachings; and sixth, obtaining good companions. The last nature, the immovable Dharma, is 'Liberation without Time' (Bu shi jietuo), referring to those with sharp faculties who can enter Samadhi and achieve liberation of mind without waiting for the right time, arising from the nature of seeing the truth from the previous learning stage.
From here, the second point explains the order of the six natures. The treatise says: For the six kinds of Arhats, are all their natures pre-existing, or are they obtained later (this is a question)? It is not certain (this is an answer). Why (this is a question)? A verse says:
Some have pre-existing natures, some obtain them later through cultivating their faculties
Explanation: The nature of the Regressing Dharma must be pre-existing. The five, including the Thinking Dharma, can also be obtained later. For example, some initially have the nature of the Thinking Dharma, or some cultivate their faculties from the Regressing Dharma and become the Thinking Dharma, and so on, up to the Immovable Dharma. It is as said about the Thinking Dharma. Here, the Regressing Dharma does not necessarily regress, and even the Capable of Attaining does not necessarily attain; these names are established based on possible situations. Therefore, the six kinds of Arhats exist throughout the three realms. If the Regressing Dharma necessarily regresses, and the Capable of Attaining necessarily attains, then the upper realms would only have the Abiding Dharma, and nothing else.
動二種。闕餘四也。謂彼上界。無有退失自害自防及練根故。故無餘四。
從此第三。明從姓果退。論云。如是六種。誰從何退為姓為果。頌曰。
四從種姓退 五從果非先
釋曰。不動種姓。必無退理。就前五種。唯退法一。姓必不退。謂居下故。唯思法等四。有種姓退。謂從思法。退入退法。或從護法。退入思法。或從安住。退入護法。或從堪達。退入安住。是名姓退。五從果非先者。退法等五。皆有退果。謂退無學也。思法等四。或有姓退。或有果退。雖俱有退。然並非先 言先者。謂先學位。住思等四。令至無學。此思等四。姓之與果。必無退理。謂學無學。道所成堅故 若於無學。退法等姓。修成思等。四種種姓。此名非先。是容有退。以唯無學道所成故 唯先退法。有退果義。以姓是退故。故頌言非先不攝退法也 依薩婆多宗。唯預流果。必定無退。以斷迷理見道惑故 諦理真實。楷定可依。聖慧已證。必無退理。后之三果。許有退果。以修道惑。是迷事故。事相浮偽。無定可依。斷迷彼惑。有失念退 若大眾部。預流果有退。阿羅漢無退。依經部宗。預流羅漢必無退果。聖道證故。中間二果。許有漏道證故。容有退也。若超越三二果。亦無有退 依經部宗。阿羅漢果。有六種者。約
【現代漢語翻譯】 現代漢語譯本：有兩種『動』。缺少其餘四種。這是指上界，因為沒有退失、自害、自防以及練根的緣故。所以沒有其餘四種。
從此第三部分，闡明從種姓和果位的退轉。論中說：『這六種人，誰從什麼退轉，是退轉種姓還是果位？』頌詞說：
『四種從種姓退，五種從果位退，但並非先退。』
解釋：不動種姓，必定沒有退轉的道理。就前面的五種人來說，只有退法者會退轉種姓。因為居住在下位。只有思法等四種人，會有種姓退轉。也就是從思法者，退入退法者；或者從護法者，退入思法者；或者從安住者，退入護法者；或者從堪達者，退入安住者。這叫做種姓退轉。『五從果非先者』，退法等五種人，都有退轉果位的可能，指的是退轉無學果位。思法等四種人，或者有種姓退轉，或者有果位退轉。雖然都有退轉，但並非先退轉。這裡說的『先』，指的是先證得學位。安住于思法等四種人，使之證得無學果位。這思法等四種人的種姓和果位，必定沒有退轉的道理。因為由有學位和無學位之道所成就，非常堅固。如果在無學果位上，退法等種姓，修成思法等四種種姓，這叫做『非先』，是容許有退轉的。因為僅僅是由無學道所成就。只有先退轉的退法者，有退轉果位的含義。因為種姓是退轉的緣故。所以頌詞說『非先』不包括退法者。依據薩婆多宗的觀點，只有預流果必定沒有退轉，因為斷除了迷惑真理的見道惑。真諦的道理是真實的，可以作為楷模依據。聖慧已經證得，必定沒有退轉的道理。後面的三種果位，允許有退轉果位的可能，因為修道惑是迷惑事相的緣故。事相是虛浮不實的，沒有一定的依據，斷除迷惑這些事相的惑，會有失念退轉。如果大眾部的觀點，預流果有退轉，阿羅漢果沒有退轉。依據經部宗的觀點，預流果和阿羅漢果必定沒有退轉，因為聖道已經證得。中間的二果，允許有有漏道證得的緣故，容許有退轉。如果超越了三果或二果，也沒有退轉。依據經部宗的觀點，阿羅漢果有六種情況，是根據...
【English Translation】 English version: There are two kinds of 『movement』. The remaining four are lacking. This refers to the upper realms, because there is no falling away, self-harm, self-defense, or cultivation of roots. Therefore, there are no remaining four.
From this third part, it clarifies the regression from lineage and fruition. The treatise says: 『Among these six types of people, who regresses from what, regressing from lineage or fruition?』 The verse says:
『Four regress from lineage, five regress from fruition, but not prior.』
Explanation: The unmoving lineage certainly has no reason to regress. Regarding the previous five types of people, only the 『regressing Dharma』 person regresses from lineage, because they reside in a lower position. Only the four types of people, such as 『thinking Dharma』, have lineage regression. That is, from 『thinking Dharma』 person, regressing into 『regressing Dharma』 person; or from 『protecting Dharma』 person, regressing into 『thinking Dharma』 person; or from 『abiding』 person, regressing into 『protecting Dharma』 person; or from 『capable』 person, regressing into 『abiding』 person. This is called lineage regression. 『Five regress from fruition, but not prior』 means that the five types of people, such as 『regressing Dharma』, all have the possibility of regressing from fruition, referring to regressing from the state of no-more-learning (arhatship). The four types of people, such as 『thinking Dharma』, either have lineage regression or fruition regression. Although both have regression, it is not a prior regression. The term 『prior』 refers to first attaining the state of learning. Abiding in the four types of people, such as 『thinking Dharma』, enables them to attain the state of no-more-learning. The lineage and fruition of these four types of people, such as 『thinking Dharma』, certainly have no reason to regress, because they are accomplished by the path of learning and no-more-learning, which is very firm. If, in the state of no-more-learning, the lineage of 『regressing Dharma』 and others cultivates into the four types of lineages, such as 『thinking Dharma』, this is called 『not prior』, and it is permissible to have regression, because it is only accomplished by the path of no-more-learning. Only the 『regressing Dharma』 person who regresses first has the meaning of regressing from fruition, because the lineage is regressing. Therefore, the verse says 『not prior』 does not include the 『regressing Dharma』 person. According to the Sarvastivada school's view, only the stream-enterer fruition certainly does not regress, because they have cut off the delusions of the path of seeing that confuse the truth. The truth of reality is real and can be used as a model to rely on. The wisdom of the sages has already been attained, and there is certainly no reason to regress. The latter three fruitions are allowed to have the possibility of regressing from fruition, because the delusions of the path of cultivation are the reason for confusing phenomena. Phenomena are floating and unreal, without a fixed basis, and cutting off the delusions that confuse these phenomena will lead to regression due to loss of mindfulness. According to the view of the Mahasanghika school, the stream-enterer fruition regresses, and the arhat fruition does not regress. According to the view of the Sautrantika school, the stream-enterer fruition and the arhat fruition certainly do not regress, because the holy path has already been attained. The two intermediate fruitions are allowed to be attained by the path with outflows, so it is permissible to have regression. If one transcends the three or two fruitions, there is also no regression. According to the view of the Sautrantika school, there are six types of arhat fruition, which are based on...
現法樂住。有退不退。非約退果。若得果姓。皆名不動。無六種也。現法樂住者。有漏四靜慮也。退此靜慮。名為退法。思此靜慮。名為思法。護此靜慮。名為護法。安住靜慮。名為安住法。堪達靜慮。名堪達法。不退靜慮。名不退法。約現法樂住。分六種姓也。
從此第四。明學凡種姓。論云。唯阿羅漢種姓有六。為余亦有六種姓耶。設有皆能修練根不。頌曰。
學異生亦六 練根非見道
釋曰。有學與異生。種姓皆有六。以應果六種。因有學異生。種姓有六。故無學中。有六種也 然于見道。必無練根。以見道速疾。無容起彼練根加行故。
從此第五。明三退。論云。如契經說。我說由此所證四種。增上心所。現法樂住隨一有退。所得不動。心解脫身作證。我決定說無因緣從此退。如何不動法。退現法樂住。頌曰。
應知退有三 已未得受用 佛唯有最後 利中后鈍三
釋曰。退有三者。一已得退。謂退已得殊勝功德法故。二未得退。謂約未得殊勝功德。即名為退故。三受用退。謂已得功德。于受用時。不現在前。名為退也 佛唯有最後者。佛唯有後一受用退。以具眾德。無容一時頓現前故。利中後者。利謂不動羅漢。有中后二退。中謂未得退。后謂受用退。以利根故
【現代漢語翻譯】 現代漢語譯本：
『現法樂住』（指在當下體驗快樂的禪定狀態）。有『退』（指退失）與『不退』（指不退失）之分，但並非指退失果位。如果證得果位，都稱為『不動』，不會有六種退失的情況。『現法樂住』指的是有漏的四種靜慮（指色界四禪）。退失這種靜慮，稱為『退法』；思念這種靜慮，稱為『思法』；守護這種靜慮，稱為『護法』；安住于這種靜慮，稱為『安住法』；能夠通達這種靜慮，稱為『堪達法』；不退失這種靜慮，稱為『不退法』。根據『現法樂住』的狀態，可以分為六種根性。
從第四點開始，說明『學』（指有學位者）和『凡』（指凡夫）的種姓。論中說：『只有阿羅漢的種姓才有六種，那麼其他（有學和凡夫）也有六種種姓嗎？如果存在，他們都能修習練根嗎？』頌文說：
『學異生亦六，練根非見道』
解釋：有學和異生，他們的種姓也都有六種。因為應果（指須陀洹果、斯陀含果、阿那含果、阿羅漢果）有六種，所以作為因的有學和異生，他們的種姓也有六種。因此，無學（指阿羅漢）中，也有六種情況。然而，在見道（指證得初果的階段）時，一定不會有練根的情況，因為見道的過程非常迅速，沒有時間進行練根的加行。
從第五點開始，說明三種退失。論中說：『正如契經所說，我說通過由此所證得的四種增上心所（指四禪），在現法樂住的狀態下，如果其中任何一種有退失，那麼所得的「不動心解脫身作證」（指阿羅漢果）我絕對說沒有因緣會從此退失。』那麼，如何解釋不動法會退失現法樂住呢？頌文說：
『應知退有三，已未得受用，佛唯有最後，利中后鈍三』
解釋：退失有三種：一是『已得退』，指退失已經獲得的殊勝功德法；二是『未得退』，指對於尚未獲得的殊勝功德，就稱為退失；三是『受用退』，指已經獲得的功德，在受用時，不能立即顯現，稱為退失。佛只有最後一種退失，即受用退，因為佛具足眾多功德，不可能一時全部顯現。『利中后』指的是，『利』（指利根的阿羅漢）有『中』（指未得退）和『后』（指受用退）兩種退失，『中』（指中根的阿羅漢）指未得退，『后』（指鈍根的阿羅漢）指受用退，因為利根的緣故。 English version:
'Present-moment blissful abiding' (referring to the state of experiencing joy in the present moment through meditative absorption). There are 'regression' (referring to falling away) and 'non-regression' (referring to non-falling away), but this does not refer to falling away from the fruit. If one attains the fruit, they are all called 'immovable,' and there will be no six types of regression. 'Present-moment blissful abiding' refers to the four meditative absorptions (jhana) of the Form Realm that are still subject to outflows. Regressing from this meditative absorption is called 'regression from the Dharma'; contemplating this meditative absorption is called 'contemplation of the Dharma'; guarding this meditative absorption is called 'guarding the Dharma'; abiding in this meditative absorption is called 'abiding in the Dharma'; being capable of penetrating this meditative absorption is called 'capable of penetrating the Dharma'; not regressing from this meditative absorption is called 'non-regression from the Dharma.' Based on the state of 'present-moment blissful abiding,' one can be divided into six types of faculties.
Starting from the fourth point, it explains the lineages of 'learners' (those with something left to learn) and 'ordinary beings' (unenlightened beings). The treatise says: 'Only the lineage of Arhats has six types, so do others (learners and ordinary beings) also have six types? If they exist, can they all practice cultivating their faculties?' The verse says:
'Learners and ordinary beings also six, cultivation of faculties not on the path of seeing'
Explanation: Learners and ordinary beings, their lineages also have six types. Because the fruits of Stream-enterer (Sotapanna), Once-returner (Sakadagami), Non-returner (Anagami), and Arhat have six types, therefore, as the cause, learners and ordinary beings, their lineages also have six types. Therefore, among the No-learners (Arhats), there are also six types. However, on the path of seeing (the stage of attaining the first fruit), there will definitely be no cultivation of faculties, because the process of the path of seeing is very rapid, and there is no time to perform the practice of cultivating faculties.
Starting from the fifth point, it explains the three types of regression. The treatise says: 'Just as the sutras say, I say that through the four enhanced mental abidings (the four jhanas) attained thereby, in the state of present-moment blissful abiding, if any one of them regresses, then the 'immovable liberation of mind witnessed by the body' (referring to the fruit of Arhatship) I absolutely say there is no cause for regression from this.' So, how to explain that the immovable Dharma regresses from present-moment blissful abiding? The verse says:
'It should be known that there are three regressions, already attained, not yet attained, utilization, the Buddha only has the last, sharp, medium, dull three'
Explanation: There are three types of regression: first, 'regression from what has already been attained,' referring to regressing from the excellent qualities and Dharma that have already been attained; second, 'regression from what has not yet been attained,' referring to the fact that for the excellent qualities that have not yet been attained, it is called regression; third, 'regression from utilization,' referring to the fact that the qualities that have already been attained cannot be immediately manifested when utilized, which is called regression. The Buddha only has the last type of regression, namely regression from utilization, because the Buddha possesses numerous qualities, and it is impossible for all of them to be manifested at once. 'Sharp, medium, dull' refers to the fact that 'sharp' (referring to Arhats with sharp faculties) has two types of regression: 'medium' (referring to regression from what has not yet been attained) and 'last' (referring to regression from utilization), 'medium' (referring to Arhats with medium faculties) refers to regression from what has not yet been attained, and 'last' (referring to Arhats with dull faculties) refers to regression from utilization, because of the sharp faculties.
【English Translation】 Present-moment blissful abiding. There is regression and non-regression, but not referring to regression from the fruit. If one attains the fruit, they are all called 'immovable,' without the six types. 'Present-moment blissful abiding' refers to the four meditative absorptions of the Form Realm that are still subject to outflows. Regressing from this meditative absorption is called 'regression from the Dharma'; contemplating this meditative absorption is called 'contemplation of the Dharma'; guarding this meditative absorption is called 'guarding the Dharma'; abiding in this meditative absorption is called 'abiding in the Dharma'; being capable of penetrating this meditative absorption is called 'capable of penetrating the Dharma'; not regressing from this meditative absorption is called 'non-regression from the Dharma.' Based on 'present-moment blissful abiding,' one can be divided into six types of faculties. From the fourth point, it explains the lineages of learners and ordinary beings. The treatise says: 'Only the lineage of Arhats has six types, so do others also have six types? If they exist, can they all practice cultivating their faculties?' The verse says: 'Learners and ordinary beings also six, cultivation of faculties not on the path of seeing' Explanation: Learners and ordinary beings, their lineages also have six types. Because the fruits have six types, therefore, as the cause, learners and ordinary beings, their lineages also have six types. Therefore, among the No-learners, there are also six types. However, on the path of seeing, there will definitely be no cultivation of faculties, because the process of the path of seeing is very rapid, and there is no time to perform the practice of cultivating faculties. From the fifth point, it explains the three types of regression. The treatise says: 'Just as the sutras say, I say that through the four enhanced mental abidings attained thereby, in the state of present-moment blissful abiding, if any one of them regresses, then the 'immovable liberation of mind witnessed by the body' I absolutely say there is no cause for regression from this.' So, how to explain that the immovable Dharma regresses from present-moment blissful abiding? The verse says: 'It should be known that there are three regressions, already attained, not yet attained, utilization, the Buddha only has the last, sharp, medium, dull three' Explanation: There are three types of regression: first, 'regression from what has already been attained,' referring to regressing from the excellent qualities and Dharma that have already been attained; second, 'regression from what has not yet been attained,' referring to the fact that for the excellent qualities that have not yet been attained, it is called regression; third, 'regression from utilization,' referring to the fact that the qualities that have already been attained cannot be immediately manifested when utilized, which is called regression. The Buddha only has the last type of regression, namely regression from utilization, because the Buddha possesses numerous qualities, and it is impossible for all of them to be manifested at once. 'Sharp, medium, dull' refers to the fact that 'sharp' has two types of regression: 'medium' and 'last', 'medium' refers to regression from what has not yet been attained, and 'last' refers to regression from utilization, because of the sharp faculties.
。無已得退。鈍三者。鈍謂退法等五。此具有三退也。經言不動法。退現法樂住者。約受用退。非餘二退。故無有退。
從此第六。明退果相。論云。諸阿羅漢。既許退果。為更生不。諸住果時。所不作事。退時作不(問也)。不爾(答也)。何緣(徴也)。頌曰。
一切從果退 必得不命終 住果所不為 慚增故不作
釋曰。一切果退。須臾必得。無有命終而不得者。若命終者。修梵行果。應非安隱。可委信處。又住果位。所不作業。于果退時。慚愧增故。亦必不造。譬如壯士。雖蹶不仆。
從此第七。明練根不同。論云。如上所說。有練根得無學有學。正練根時。各幾無間。幾解脫道(第一問也)。何性攝(第二問也)。何所依(第三問也)。頌曰。
練根無學位 九無間解脫 久習故學一 無漏依人三 無學依九地 有學但依六 舍果勝果道 唯得果道故
釋曰。初三句答初問。第四句無漏兩字答第二問。依人三已下答第三問。練根無學位九無間解脫久習故者。此明練根。于無學位。退法等五。轉一一性。各九無間。九解脫道。猶如初得阿羅漢果。以九無間九解脫道也。彼鈍根性。由久串習故。須九無間九解脫。學無學道。所成堅故。名為久習 學一者
【現代漢語翻譯】 現代漢語譯本：沒有已經獲得又退失的情況。鈍根有三種情況。鈍根指的是退法等五種情況。這裡包含了三種退失的情況。經文中說的不動法，退現法樂住，指的是受用上的退失，不是其餘兩種退失。所以沒有退失的情況。
從這裡開始第六部分，闡明退果的相狀。論中說：『各位阿羅漢，既然允許有退果的情況，那麼還會再生嗎？處於果位時，所不做的事情，退失果位時會做嗎？』（這是提問）『不會。』（這是回答）『為什麼？』（這是反問）。頌文說：
『一切從果位退失，必定不會命終；處於果位時所不做的事情，因為慚愧心增加，所以也不會做。』
解釋：一切從果位退失的情況，須臾之間必定能夠恢復，沒有命終而不能恢復的情況。如果命終，那麼修梵行的果報，就不應該是安穩可靠的地方。而且，處於果位時所不做的事情，在果位退失時，因為慚愧心增加的緣故，也必定不會做。譬如壯士，即使跌倒也不會仆倒。
從這裡開始第七部分，闡明利根和鈍根的不同。論中說：『如上所說，有通過修習利根而獲得無學和有學的，在真正修習利根的時候，各有幾個無間道和幾個解脫道？』（這是第一個問題）『屬於什麼性質？』（這是第二個問題）『依靠什麼？』（這是第三個問題）。頌文說：
『修習利根的無學位，有九個無間道和解脫道；因為長期串習的緣故，有學位的只有一個；無漏的修習依靠三種人；無學的修習依靠九地；有學的修習只依靠六地；捨棄果位而獲得殊勝果位的道路，只能獲得果道。』
解釋：前三句回答第一個問題。第四句『無漏』兩個字回答第二個問題。『依靠三種人』以下回答第三個問題。修習利根的無學位有九個無間道和解脫道，因為長期串習的緣故。這裡闡明修習利根，在無學位，退法（Tuifa）等五種情況，轉變每一種性質，各有九個無間道和九個解脫道，猶如初次獲得阿羅漢果位，以九個無間道和九個解脫道。那些鈍根的性質，由於長期串習的緣故，需要九個無間道和九個解脫道。有學道和無學道所成就的堅固，稱為長期串習。『有學一個』指的是...
【English Translation】 English version: There is no such thing as having attained and then losing. There are three types of dull faculties. Dull faculties refer to the five types such as 'retreating from the Dharma' (Tuifa). This includes all three types of regression. The sutra speaks of 'immovable Dharma' (Budongfa), 'retreating from the present enjoyment of dwelling in bliss,' which refers to regression in terms of enjoyment, not the other two types of regression. Therefore, there is no regression.
From here, the sixth part clarifies the characteristics of regressed fruition. The treatise says: 'Since all Arhats are allowed to regress from their fruition, will they be reborn? Do they do things they did not do while dwelling in the fruition when they regress?' (This is a question.) 'No.' (This is the answer.) 'Why?' (This is a challenge.) The verse says:
'All who regress from fruition will surely not die; those who dwell in fruition do not do, because increased shame, they will not do.'
Explanation: All regression from fruition must be attained again in a short time. There is no one who dies without attaining it. If one dies, then the fruit of cultivating pure conduct should not be a safe and reliable place. Moreover, what one does not do while dwelling in the fruition, one will certainly not do when regressing from the fruition, because of increased shame. It is like a strong man who, though he stumbles, does not fall.
From here, the seventh part clarifies the difference between sharp and dull faculties. The treatise says: 'As mentioned above, there are those who attain non-learning (Wu Xue) and learning (You Xue) through cultivating sharp faculties. When truly cultivating sharp faculties, how many immediate paths (Wujian) and liberation paths (Jietuo) are there respectively?' (This is the first question.) 'What is its nature?' (This is the second question.) 'What does it rely on?' (This is the third question.) The verse says:
'Cultivating sharp faculties in the state of non-learning has nine immediate and liberation paths; because of long practice, the state of learning has one; non-outflow (Wulou) cultivation relies on three types of people; non-learning cultivation relies on the nine grounds; learning cultivation relies only on six grounds; abandoning the fruition to obtain the path of superior fruition, one can only obtain the path of fruition.'
Explanation: The first three lines answer the first question. The word 'non-outflow' in the fourth line answers the second question. 'Relying on three types of people' and below answer the third question. Cultivating sharp faculties in the state of non-learning has nine immediate and liberation paths because of long practice. This clarifies that cultivating sharp faculties, in the state of non-learning, the five types such as 'retreating from the Dharma' (Tuifa), transforming each nature, each has nine immediate paths and nine liberation paths, just like initially attaining the fruition of Arhatship, with nine immediate paths and nine liberation paths. Those with dull faculties, due to long practice, need nine immediate paths and nine liberation paths. The firmness achieved by the paths of learning and non-learning is called long practice. 'Learning one' refers to...
。有學位中。轉一性。各一無間。一解脫道。非久習故。猶如初得預流果。以一無間(道類忍也)一解脫道(道類智也)無漏者。明練根道唯無漏性。以增上故 依人三者。依身門也。唯人三洲。能修練根。天趣中無。謂無退故 無學依九地者。依地門也。謂無學練根。依未至中間四禪三無色也 有學但依六者。有學練根。但依六地。於前九地。除后三也 舍果勝果道唯得果道故者。明有學依六地所以也。夫轉根者。容舍果道及勝果道(向道是也)。所得唯果。非是向道。必無學果無色地攝。故學練根。但依六地。
從此第八。明九無學。論云。諸無學位。總有幾種。由何差別。頌曰。
七聲聞二佛 差別由九根
釋曰。無學有九。謂七聲聞。退法等五。不動分二。一名不退先利根故。二名不動。后修得故 言二佛者。謂獨覺大覺也。此聖差別。由下下等九品根異。故成九聖也。
從此大文第二。明七聖人。就中二。一建立七聖。二明慧俱解脫。且初七聖者。論云。學無學位。有七聖者。一切聖者。皆此中攝。一隨信行。二隨法行。三信解。四見至。五身證。六慧解脫。七俱解脫。依何立七(一問)。事別有幾(第二問也)。頌曰。
加行根滅定 解脫故成七 此事別唯六 三道
各二故
釋曰。初兩句答初問。下兩句答第二問。依加行異。立初二聖。謂先加行。隨信他語 及自隨法行也 依根不同。立次二種 鈍根名信解 利根名見至也 依得滅定立身證名 依解脫異。立后二聖。謂由慧力。離煩惱障。名慧解脫。兼得滅定。離解脫障(即滅定障。名解脫障。不染無知為體)。名俱解脫。離定慧障。名之為俱。此名雖七。事體唯六。謂三道各二故。且見道立二。謂信法二行 修道立二。謂信解見至 無學道立二。謂時解脫。不時解脫 故約三道。事唯有六。
從此第二。立俱慧解脫者。論云。何等名俱及慧解脫。頌曰。
俱由得滅定 餘名慧解脫
釋曰。六種羅漢。得滅定者。名俱解脫。先由慧力。解脫惑障。又得滅定。解脫定障。故名為俱。餘名慧解脫者。余謂未得滅盡定。阿羅漢也。此名慧解脫。唯由慧力。于煩惱障。得解脫故。未離定障。不得名俱。
從此大文第三。明學無學滿。論云。如世尊說。五煩惱斷(五下分結那含斷也)。不可牽引(不為欲惑牽引)。未名滿學(已上經文。下依經問也)。學無學位。各由幾因。于等位中。獨稱為滿。頌曰。
有學名為滿 由根果定三 無學得滿名 但由根定二
釋曰。有學名滿。具由三因
【現代漢語翻譯】 各二故
釋曰。初兩句答初問。下兩句答第二問。依加行異。立初二聖。謂先加行。隨信他語 及自隨法行也 依根不同。立次二種 鈍根名信解 利根名見至也 依得滅定立身證名 依解脫異。立后二聖。謂由慧力。離煩惱障。名慧解脫。兼得滅定。離解脫障(即滅定障。名解脫障。不染無知為體)。名俱解脫。離定慧障。名之為俱。此名雖七。事體唯六。謂三道各二故。且見道立二。謂信法二行 修道立二。謂信解見至 無學道立二。謂時解脫。不時解脫 故約三道。事唯有六。
從此第二。立俱慧解脫者。論云。何等名俱及慧解脫。頌曰。
俱由得滅定 餘名慧解脫
釋曰。六種羅漢。得滅定者。名俱解脫。先由慧力。解脫惑障。又得滅定。解脫定障。故名為俱。餘名慧解脫者。余謂未得滅盡定。阿羅漢也。此名慧解脫。唯由慧力。于煩惱障。得解脫故。未離定障。不得名俱。
從此大文第三。明學無學滿。論云。如世尊說。五煩惱斷(五下分結那含斷也)。不可牽引(不為欲惑牽引)。未名滿學(已上經文。下依經問也)。學無學位。各由幾因。于等位中。獨稱為滿。頌曰。
有學名為滿 由根果定三 無學得滿名 但由根定二
釋曰。有學名滿。具由三因
【English Translation】 Each has two reasons.
Explanation: The first two sentences answer the first question. The following two sentences answer the second question. Based on the difference in additional practices, the first two 'saints' are established. This refers to those who initially practice by following the words of others and those who practice by following the Dharma themselves. Based on the difference in faculties, the next two types are established: those with dull faculties are called 'Faith-Understanding' (信解), and those with sharp faculties are called 'Vision-Attainment' (見至). Based on attaining the Cessation Meditation (滅定), the name 'Body-Witness' (身證) is established. Based on the difference in liberation, the last two 'saints' are established: those who, through the power of wisdom, are liberated from the obstructions of afflictions are called 'Wisdom-Liberated' (慧解脫). Those who also attain Cessation Meditation and are liberated from the obstructions of liberation (i.e., the obstruction of Cessation Meditation, which is the obstruction of liberation, whose essence is non-染無知) are called 'Both-Liberated' (俱解脫). Liberation from the obstructions of both meditation and wisdom is called 'Both'. Although there are seven names, there are only six actual entities, because each of the three paths has two aspects. For example, the Path of Seeing (見道) has two aspects: faith and Dharma practice. The Path of Cultivation (修道) has two aspects: Faith-Understanding and Vision-Attainment. The Path of No More Learning (無學道) has two aspects: liberation with time and liberation without time. Therefore, in terms of the three paths, there are only six entities.
From this point, the second section establishes those who are 'Both-Wisdom-Liberated'. The treatise says: What is called 'Both' and 'Wisdom-Liberated'? The verse says:
'Both' is due to attaining Cessation Meditation, the rest are called 'Wisdom-Liberated'.
Explanation: Among the six types of Arhats, those who attain Cessation Meditation are called 'Both-Liberated'. First, through the power of wisdom, they are liberated from the obstructions of delusion. Then, they attain Cessation Meditation and are liberated from the obstructions of meditation. Therefore, they are called 'Both'. Those who are called 'Wisdom-Liberated' are those Arhats who have not attained Cessation Meditation. They are called 'Wisdom-Liberated' because they are liberated from the obstructions of afflictions solely through the power of wisdom. Since they have not separated from the obstructions of meditation, they cannot be called 'Both'.
From this point, the third section of the main text clarifies the 'fullness' of those in learning and those beyond learning. The treatise says: As the World Honored One said, 'The five lower fetters (五下分結, Wu Xia Fen Jie, the five lower fetters that a Anāgāmin (那含) has severed) are cut off, and they cannot be drawn back (not drawn back by the defilements of desire), but they are not yet called 'full learners' (已上經文. This is from the sutra, and the following is based on questions from the sutra). How many causes are there for those in learning and those beyond learning to be uniquely called 'full' in their respective positions? The verse says:
'Those in learning are called 'full' due to three: root, fruit, and meditation. Those beyond learning attain the name 'full' due to only two: root and meditation.'
Explanation: Those in learning are called 'full' because they possess three causes.
。一由根滿。謂是利根。二由果滿。謂得不還。三由定滿。謂得滅定 有有學者唯由根滿。謂諸見至。未離欲染。由見至故。名為根滿。未離欲故。無餘二滿 有有學者。唯由果滿。謂信解不還未得滅盡定。是不還故。名為果滿。謂是信解。不名根滿。未得滅盡定。非定滿也 有有學者。由根果故。亦得滿名。謂見至不還。未得滅盡定。由見至不還。故名根果滿。未得滅定。不名定滿 有有學者。由果定故。亦得滿名。謂諸信解。得滅盡定。非見至故。不名根滿 有有學者。具由三滿。謂諸見至。得滅盡定。夫得滅定。必是不還。故具三滿 無學名滿。但由二因。一謂根滿。二謂定滿 無學位中。皆是無學。無非果滿。故無由果。名為滿也。有諸無學。唯由根滿。謂不時解脫。未得滅盡定 有唯定滿。謂時解脫。得滅盡定。有具二滿。謂不時解脫。得滅盡定。思而可知。
從此大文第三。明諸道差別。就中分六。一明四道。二明四通行。三明菩提分法。四明證凈。五明正智解脫。六明厭離通局。且初明四道者。論云。廣說諸道。差別無量。謂世出世。見道修道等。略說幾道能遍攝耶。頌曰。
應知一切道 略說唯有四 謂加行無間 解脫勝進道
釋曰。加行道者。謂引無間道。前之加行也。無
【現代漢語翻譯】 現代漢語譯本： 一、由根滿（indriya-paripūri）。指的是利根者（ তীক্ষ্ণেন্দ্রিয়，擁有敏銳根器的人）。 二、由果滿（phala-paripūri）。指的是獲得不還果（anāgāmin，不再返回欲界受生的聖者）。 三、由定滿（samāpatti-paripūri）。指的是獲得滅盡定（nirodha-samāpatti，一種高級禪定狀態）。
有些有學者僅僅由根滿而得名。指的是諸見至（dṛṣṭi-prāpta，通過見道證悟的聖者），他們尚未脫離欲染（kāma-rāga，對感官慾望的執著）。因為是見至，所以稱為根滿。因為尚未脫離欲染，所以沒有其餘兩種圓滿。
有些有學者僅僅由果滿而得名。指的是信解不還（śraddhā-vimukta anāgāmin，通過信仰和理解獲得不還果的聖者），他們尚未獲得滅盡定。因為是不還果，所以稱為果滿。因為是信解者，所以不稱為根滿。因為尚未獲得滅盡定，所以不是定滿。
有些有學者，因為根和果的緣故，也得到圓滿的名稱。指的是見至不還者，他們尚未獲得滅盡定。因為是見至和不還者，所以稱為根果滿。因為尚未獲得滅盡定，所以不稱為定滿。
有些有學者，因為果和定的緣故，也得到圓滿的名稱。指的是諸信解者，他們獲得了滅盡定。因為不是見至者，所以不稱為根滿。
有些有學者，具足三種圓滿。指的是諸見至者，他們獲得了滅盡定。凡是獲得滅盡定的人，必定是不還者。所以具足三種圓滿。
無學（aśaikṣa，已證阿羅漢果位者）的圓滿，僅僅由兩個原因：一是根滿，二是定滿。
在無學果位中，都是無學者，沒有不是果滿的。所以沒有因為果而稱為圓滿的說法。有些無學者，僅僅由根滿而得名。指的是不時解脫者（asamaya-vimukta，非時解脫的阿羅漢），他們尚未獲得滅盡定。
有些僅僅由定滿而得名。指的是時解脫者（samaya-vimukta，按時解脫的阿羅漢），他們獲得了滅盡定。有些具足兩種圓滿。指的是不時解脫者，他們獲得了滅盡定。這些道理思考後就可以明白。
從此大段文字的第三部分，闡明諸道的差別。其中分為六個方面：一、闡明四道；二、闡明四種通行；三、闡明菩提分法（bodhipākṣika-dharmāḥ，菩提的輔助因素）；四、闡明證凈（prativedha-viśuddhi，證悟的清凈）；五、闡明正智解脫（samyak-jñāna-vimokṣa，正確的智慧和解脫）；六、闡明厭離的普遍性和侷限性。首先闡明四道。論中說：『廣泛地講述諸道的差別，有無量無邊。包括世間道（laukika-mārga，世俗的道路）、出世間道（lokottara-mārga，超越世俗的道路）、見道（darśana-mārga，見真理的道路）、修道（bhāvanā-mārga，修習的道路）等等。如果簡略地說，有幾種道能夠普遍地涵蓋一切呢？』頌文說：
『應當知道一切道， 簡略地說只有四種： 即加行道（prayoga-mārga，準備的道路）、無間道（ānantarya-mārga，無間斷的道路）、 解脫道（vimukti-mārga，解脫的道路）、勝進道（viśeṣa-mārga，殊勝進步的道路）。』
解釋說：加行道，指的是引導無間道之前的加行。
【English Translation】 English version: I. Fulfillment by faculties (indriya-paripūri). This refers to those with sharp faculties ( তীক্ষ্ণেন্দ্রিয়, those with keen faculties). II. Fulfillment by fruition (phala-paripūri). This refers to attaining the fruit of non-returning (anāgāmin, a saint who will not return to the desire realm). III. Fulfillment by attainment (samāpatti-paripūri). This refers to attaining the cessation attainment (nirodha-samāpatti, an advanced state of meditative absorption).
Some learners are named 'fulfilled' solely by faculty fulfillment. These are the 'vision-attainers' (dṛṣṭi-prāpta, those who attain enlightenment through the path of seeing), who have not yet detached from desire-attachment (kāma-rāga, attachment to sensual desires). Because they are vision-attainers, they are called 'faculty-fulfilled'. Because they have not detached from desire, they lack the other two fulfillments.
Some learners are named 'fulfilled' solely by fruition fulfillment. These are the 'faith-liberated non-returners' (śraddhā-vimukta anāgāmin, non-returners liberated through faith and understanding), who have not yet attained the cessation attainment. Because they are non-returners, they are called 'fruition-fulfilled'. Because they are faith-liberated, they are not called 'faculty-fulfilled'. Because they have not attained the cessation attainment, they are not 'attainment-fulfilled'.
Some learners, because of both faculty and fruition, also receive the name 'fulfilled'. These are the vision-attainer non-returners, who have not yet attained the cessation attainment. Because they are vision-attainers and non-returners, they are called 'faculty-fruition-fulfilled'. Because they have not attained the cessation attainment, they are not called 'attainment-fulfilled'.
Some learners, because of both fruition and attainment, also receive the name 'fulfilled'. These are the faith-liberated, who have attained the cessation attainment. Because they are not vision-attainers, they are not called 'faculty-fulfilled'.
Some learners possess all three fulfillments. These are the vision-attainers, who have attained the cessation attainment. Whoever attains the cessation attainment is certainly a non-returner. Therefore, they possess all three fulfillments.
The fulfillment of a non-learner (aśaikṣa, one who has attained the Arhatship) arises from only two causes: one is faculty fulfillment, and the other is attainment fulfillment.
In the state of non-learning, all are non-learners; none are without fruition fulfillment. Therefore, there is no saying that one is fulfilled by fruition. Some non-learners are named 'fulfilled' solely by faculty fulfillment. These are the 'non-timely liberated' (asamaya-vimukta, Arhats liberated out of season), who have not attained the cessation attainment.
Some are named 'fulfilled' solely by attainment fulfillment. These are the 'timely liberated' (samaya-vimukta, Arhats liberated in season), who have attained the cessation attainment. Some possess both fulfillments. These are the non-timely liberated, who have attained the cessation attainment. These principles can be understood through reflection.
From this major section, the third part clarifies the differences among the paths. It is divided into six aspects: I. Clarifying the four paths; II. Clarifying the four practices; III. Clarifying the factors of enlightenment (bodhipākṣika-dharmāḥ, factors conducive to enlightenment); IV. Clarifying the purity of realization (prativedha-viśuddhi, purity of realization); V. Clarifying right knowledge and liberation (samyak-jñāna-vimokṣa, correct knowledge and liberation); VI. Clarifying the universality and limitations of detachment. First, clarifying the four paths. The treatise states: 'Speaking extensively about the differences among the paths, there are limitless variations, including mundane paths (laukika-mārga, worldly paths), supramundane paths (lokottara-mārga, paths beyond the world), the path of seeing (darśana-mārga, the path of seeing truth), the path of cultivation (bhāvanā-mārga, the path of cultivation), and so on. If speaking briefly, how many paths can universally encompass everything?' The verse states:
'It should be known that all paths, Briefly speaking, there are only four: Namely, the path of preparation (prayoga-mārga, the path of preparation), the path of immediate succession (ānantarya-mārga, the path of immediate succession), The path of liberation (vimukti-mārga, the path of liberation), and the path of surpassing progress (viśeṣa-mārga, the path of surpassing progress).'
The explanation states: The path of preparation refers to the preparatory practices that lead to the path of immediate succession.
間道者。謂諸斷惑道也。解脫道者。無間道后。名解脫道。謂已解脫所應斷障。最初所生。勝進道者。除前三外。所餘諸道。漸勝進故。即解脫道。后所起諸道也。問道義云何。答謂涅槃路。乘此能往涅槃城故。又解道者。謂求所依。依此尋求涅槃果故。
從此第二。明四通行。論云。道于余處(余經處也)。立通行名。以能通達趣涅槃故。此有幾種(第一問也)。依何位立(第二問也)。頌曰。
通行有四種 樂依本靜慮 苦依所餘地 遲速鈍利根
釋曰。初句答第一問。下三句答第二問。經說通行。總有四種。一苦遲通行。二苦速通行。三樂遲通行。四樂速通行 道依四根本靜慮。名樂通行。以攝受支(十八禪支也)。止觀均平。任運轉故。名之為樂。非樂受也。若依無色未至中間。名苦通行。以不攝支。止觀不等。艱辛轉故。名之為苦。非苦受也。謂無色界。止多觀少 未至中間。觀多止少 名不等也。頌言所餘地者。即此無色等也然此樂苦。二通行中。鈍根名遲。行稽遲故。利根名速。通境疾故。
從此第三。明菩提分法。就中六。一舉數釋名。二明出體。三明念住等。四明覺分增。五明漏無漏。六依地分別。且舉數者。論云。道亦名為菩提分法。此有幾種。名義云何。頌曰。
【現代漢語翻譯】 現代漢語譯本： 間道（Antarā-mārga）是指那些斷除煩惱的道路。解脫道（Vimukti-mārga）是指在無間道（Anantarya-mārga）之後，被稱為解脫道。這意味著已經從應該斷除的障礙中解脫出來，最初產生的道路。勝進道（Visesa-mārga）是指除了前面三種道之外，其餘的道路，因為它們逐漸變得殊勝和進步，也就是解脫道之後所產生的各種道路。問道的意義是什麼？回答是，指的是通往涅槃（Nirvana）的道路，乘坐這條道路能夠到達涅槃之城。另一種解釋是，道指的是尋求所依賴的事物，依靠它來尋求涅槃的果實。 從此第二部分，闡明四種通行（Pratipatti）。論中說，道在其他地方（其他的經典中）被稱為通行，因為它能夠通達並趨向涅槃。這裡有幾種通行（第一個問題）？依據什麼位次而建立（第二個問題）？頌文說： 通行有四種，樂依本靜慮，苦依所餘地，遲速鈍利根。 解釋說，第一句回答第一個問題，下面三句回答第二個問題。經典中說通行總共有四種：一是苦遲通行（Duhkha-manda-pratipatti），二是苦速通行（Duhkha-ksipra-pratipatti），三是樂遲通行（Sukha-manda-pratipatti），四是樂速通行（Sukha-ksipra-pratipatti）。道依據四根本靜慮（catasro dhyana）被稱為樂通行，因為它攝受禪支（dhyananga，十八禪支），止（samatha）和觀（vipassana）均等平和，能夠隨意運轉，所以稱為樂，而不是指快樂的感受。如果依據無色界（arupa-dhatu）、未至定（anagamya）和中間定（madhyama-dhyana），則稱為苦通行，因為它不攝受禪支，止和觀不相等，艱難地運轉，所以稱為苦，而不是指痛苦的感受。意思是，在無色界，止多觀少；在未至定和中間定，觀多止少，所以說不相等。頌文中所說的『所餘地』，指的就是無色界等。然而，在這樂苦兩種通行中，鈍根（mrdu-indriya）的人稱為遲，因為修行緩慢；利根（tikshna-indriya）的人稱為速，因為通達境界迅速。 從此第三部分，闡明菩提分法（bodhipaksika-dharma）。其中分為六個方面：一是舉出數量並解釋名稱，二是闡明體性，三是闡明念住（smrtyupasthana）等，四是闡明覺分（bodhyanga）的增進，五是闡明有漏（sasrava）和無漏（anasrava），六是依據地（bhumi）來分別。首先是舉出數量，論中說，道也稱為菩提分法，這有幾種？名稱和意義是什麼？頌文說：
【English Translation】 English version: 'Antarā-mārga' (Intervening Path) refers to the paths that sever afflictions. 'Vimukti-mārga' (Path of Liberation) refers to what is called the Path of Liberation after the 'Anantarya-mārga' (Path of Immediate Consequence). This means having been liberated from the obstacles that should be severed, the path that initially arises. 'Visesa-mārga' (Path of Superior Progress) refers to all the remaining paths besides the previous three, because they gradually become superior and progressive, that is, the various paths that arise after the Path of Liberation. What is the meaning of asking about the path? The answer is, it refers to the road to 'Nirvana' (Extinction), by taking this road one can reach the city of Nirvana. Another explanation is that the path refers to seeking what one relies on, relying on it to seek the fruit of Nirvana. From this second part, the four 'Pratipatti' (Practices) are explained. The treatise says that the path is called 'Pratipatti' in other places (other scriptures), because it can penetrate and lead to Nirvana. How many kinds of practices are there here (first question)? Based on what stage are they established (second question)? The verse says: There are four kinds of practices, pleasure depends on the fundamental 'dhyana' (meditative absorption), pain depends on the remaining realms, slow and fast, dull and sharp faculties. The explanation is that the first sentence answers the first question, and the following three sentences answer the second question. The scriptures say that there are four kinds of practices in total: one is 'Duhkha-manda-pratipatti' (Painful Slow Practice), two is 'Duhkha-ksipra-pratipatti' (Painful Fast Practice), three is 'Sukha-manda-pratipatti' (Pleasant Slow Practice), and four is 'Sukha-ksipra-pratipatti' (Pleasant Fast Practice). The path based on the four fundamental 'dhyana' (catasro dhyana) is called Pleasant Practice, because it embraces the 'dhyananga' (limbs of meditation, eighteen limbs of meditation), 'samatha' (tranquility) and 'vipassana' (insight) are equally peaceful, and it can be operated at will, so it is called pleasant, not referring to the feeling of pleasure. If based on the 'arupa-dhatu' (formless realm), 'anagamya' (unreached concentration) and 'madhyama-dhyana' (intermediate concentration), it is called Painful Practice, because it does not embrace the limbs of meditation, tranquility and insight are not equal, and it is difficult to operate, so it is called painful, not referring to the feeling of pain. It means that in the formless realm, tranquility is more than insight; in the unreached concentration and intermediate concentration, insight is more than tranquility, so it is said to be unequal. The 'remaining realms' mentioned in the verse refer to the formless realm and so on. However, in these two kinds of pleasant and painful practices, those with 'mrdu-indriya' (dull faculties) are called slow, because the practice is slow; those with 'tikshna-indriya' (sharp faculties) are called fast, because the penetration of the realm is fast. From this third part, the 'bodhipaksika-dharma' (factors conducive to enlightenment) are explained. It is divided into six aspects: one is to list the number and explain the name, two is to explain the essence, three is to explain the 'smrtyupasthana' (foundations of mindfulness) and so on, four is to explain the increase of 'bodhyanga' (factors of enlightenment), five is to explain 'sasrava' (with outflows) and 'anasrava' (without outflows), and six is to distinguish according to 'bhumi' (grounds). First is to list the number, the treatise says that the path is also called 'bodhipaksika-dharma', how many kinds are there? What are the names and meanings? The verse says:
覺分三十七 謂四念住等 覺謂盡無生 順此故名分
釋曰。經說覺分有三十七。謂四念住 身受。心法。四正斷。勤斷二惡。勤修二善 四神足欲。勤。心。觀 五根。五力。信。進。念。定。慧。也 七等覺支。一擇法。二精進。三喜。四輕安。五念。六定。七行舍 八正道支。一正精進。二正念。三正定。四正見。五正思惟。六正語。七正業。八正命 是名三十七菩提分法。菩提者此云覺。無明睡眠。皆永斷故 盡無生智。為此覺體。三十七法。順趣菩提。名菩提分。
從此第二。明出體。論云。此三十七。體各別耶(問也)。不爾(答也。體唯有十。故言不爾)。云何(徴也)。頌曰。
此實事唯十 謂慧勤定信 念喜舍輕安 及戒尋為體
釋曰。名雖三十七。論實體唯十。一慧。二勤。三定。四信。五念。六喜。七舍。八輕安。九戒。十尋。三十七中。且慧攝八。謂四念住。慧根慧力。擇法覺支。正見也。此八以慧為體。勤亦攝八。謂四正斷。精進根。精進力。精進覺。支正精進也。此八以勤為體 定亦攝八。謂四神足。定根定力定。覺支正定。此八以定為體 信但攝二。謂信根信力。以信為體 念唯攝四。謂念根。念力。念覺支正念。此四以念為體 喜唯攝一
【現代漢語翻譯】 現代漢語譯本： 覺分三十七，指的是四念住等。 覺，指的是斷盡煩惱和不再輪迴（無生）。順應覺悟的法，因此稱為『分』。
解釋：經中說覺分有三十七種，包括：四念住（觀察身、受、心、法），四正斷（勤斷已生之惡、勤斷未生之惡、勤修未生之善、勤修已生之善），四神足（欲、勤、心、觀），五根（信、進、念、定、慧），五力（信、進、念、定、慧），七等覺支（擇法、精進、喜、輕安、念、定、行舍），八正道支（正精進、正念、正定、正見、正思惟、正語、正業、正命）。這合起來稱為三十七菩提分法。菩提，在這裡的意思是『覺悟』，因為能永遠斷除無明和睡眠。斷盡煩惱和獲得無生智，是覺悟的本體。這三十七種法，順應並趨向覺悟，所以稱為菩提分。
從這裡開始第二部分，闡明其本體。論中說：『這三十七種法，本體各自不同嗎？』（提問）。『不是的』（回答，本體只有十種，所以說不是）。『為什麼呢？』（追問）。頌文說：
此實事唯十，謂慧勤定信， 念喜舍輕安，及戒尋為體。
解釋：名目上雖然有三十七種，但實際上本體只有十種：慧（智慧），勤（精進），定（禪定），信（信心），念（正念），喜（喜悅），舍（捨棄），輕安（身心輕快安適），戒（戒律），尋（尋思）。在三十七種法中，慧包含了八種：四念住、慧根、慧力、擇法覺支、正見。這八種以慧為本體。勤也包含了八種：四正斷、精進根、精進力、精進覺支、正精進。這八種以勤為本體。定也包含了八種：四神足、定根、定力、定覺支、正定。這八種以定為本體。信只包含了兩種：信根、信力，以信為本體。念只包含了四種：念根、念力、念覺支、正念，這四種以念為本體。喜只包含了一種：
【English Translation】 English version: The thirty-seven factors of enlightenment refer to the Four Foundations of Mindfulness (cattāro satipaṭṭhānā) and so on. Enlightenment (bodhi) means the exhaustion of afflictions and no rebirth (anuppāda). Because they accord with this, they are called 'factors'.
Explanation: The scriptures say that there are thirty-seven factors of enlightenment, namely: the Four Foundations of Mindfulness (contemplation of body (kāya), feeling (vedanā), mind (citta), and phenomena (dhammā)); the Four Right Exertions (sammāppadhāna) (diligently abandoning existing evils, diligently preventing future evils, diligently cultivating unarisen good, diligently maintaining existing good); the Four Bases of Power (iddhipāda) (zeal (chanda), effort (viriya), mind (citta), and investigation (vīmaṃsā)); the Five Roots (indriya) (faith (saddhā), effort (viriya), mindfulness (sati), concentration (samādhi), and wisdom (paññā)); the Five Powers (bala) (faith (saddhā), effort (viriya), mindfulness (sati), concentration (samādhi), and wisdom (paññā)); the Seven Factors of Enlightenment (bojjhaṅga) (investigation of phenomena (dhamma vicaya), effort (viriya), joy (pīti), tranquility (passaddhi), mindfulness (sati), concentration (samādhi), and equanimity (upekkhā)); and the Eightfold Noble Path (ariya aṭṭhaṅgika magga) (Right Effort (sammā vāyāma), Right Mindfulness (sammā sati), Right Concentration (sammā samādhi), Right View (sammā diṭṭhi), Right Thought (sammā saṅkappa), Right Speech (sammā vācā), Right Action (sammā kammanta), and Right Livelihood (sammā ājīva)). These are called the thirty-seven factors conducive to enlightenment (bodhipakkhiyadhammā). 'Bodhi' here means 'enlightenment', because it can permanently cut off ignorance (avidyā) and sleep (thīna-middha). The exhaustion of afflictions and the attainment of the wisdom of no-rebirth are the essence of enlightenment. These thirty-seven factors accord with and lead to enlightenment, so they are called factors of enlightenment.
From here, the second part clarifies their essence. The treatise says: 'Are these thirty-seven factors each different in essence?' (question). 'No' (answer, there are only ten essences, so it says no). 'Why?' (inquiry). The verse says:
These realities are only ten, Namely wisdom, effort, concentration, faith, Mindfulness, joy, serenity, And morality and investigation as their essence.
Explanation: Although there are thirty-seven in name, in reality there are only ten essences: wisdom (paññā), effort (viriya), concentration (samādhi), faith (saddhā), mindfulness (sati), joy (pīti), serenity (upekkhā), tranquility (passaddhi), morality (sīla), and investigation (vitakka). Among the thirty-seven factors, wisdom includes eight: the Four Foundations of Mindfulness, the root of wisdom, the power of wisdom, the factor of investigation of phenomena, and Right View. These eight have wisdom as their essence. Effort also includes eight: the Four Right Exertions, the root of effort, the power of effort, the factor of effort, and Right Effort. These eight have effort as their essence. Concentration also includes eight: the Four Bases of Power, the root of concentration, the power of concentration, the factor of concentration, and Right Concentration. These eight have concentration as their essence. Faith only includes two: the root of faith and the power of faith, with faith as their essence. Mindfulness only includes four: the root of mindfulness, the power of mindfulness, the factor of mindfulness, and Right Mindfulness, these four have mindfulness as their essence. Joy only includes one:
。謂喜覺支。以喜為體 舍亦攝一。謂舍覺支。行舍為體。此言舍者。非是舍受。是大善地中。行舍名舍也 輕安攝一。謂輕安覺支。以輕安為體 戒但攝三。謂正語。正業。正命。以戒為體 尋唯攝一。謂正思惟。以尋為體 上來所明。慧勤定三。各攝八種。三八二十四也。信攝二。足前成二十六也。念攝四。足前成三十也。喜攝一。舍攝一。輕安攝一。戒攝三。尋攝一。此七足前成三十七。故體唯十也。毗婆娑師。說有十一。謂戒分二。以身語業不相雜故。分身業語業為二也。餘九同前。
從此第三。明念住等。論云。念住等三。名無別屬。如何獨說。為慧勤定(解云。四念住。四正斷。四神足。此三名無別屬。如何念住獨說為慧。正斷獨說為勤。神足獨說為定也)。頌曰。
四念住正斷 神足隨增上 說為慧勤定 實諸加行善
釋曰。四念住等三。隨增上義。說慧勤定。若論實體。三位遍攝諸加行善。謂念住等。相應俱有五蘊。名加行善也。且四念住位。慧為增上。于正斷位。勤為增上。于神足位。定為增上。問何緣于慧。立念住名。答薩婆多釋。慧由念力。持令住故。依論主解。理實由慧。令念住境。如實見者。能明記故。問何緣於勤名為正斷。答于正修習。勤斷二惡。勤修二善。此
【現代漢語翻譯】 現代漢語譯本： 『喜覺支』（Pīti-sambojjhaṅga，喜悅的覺悟支）以喜（Pīti，喜悅）為體（本質）。『舍』（Upekkhā，平靜）也攝入一個，即『舍覺支』（Upekkhā-sambojjhaṅga，平靜的覺悟支），以行舍（Tatra-majjhattatā，中舍性）為體。這裡說的『舍』，不是舍受（Upekkhā-vedanā，平靜的感受），而是大善地法（Mahākusalacittūpādā，廣大善心中生起的心理狀態）中的行舍（Tatra-majjhattatā，中舍性）才稱為『舍』。『輕安』（Passaddhi，輕快安寧）攝入一個，即『輕安覺支』（Passaddhi-sambojjhaṅga，輕安的覺悟支），以輕安（Passaddhi，輕快安寧）為體。『戒』（Sīla，道德）只攝入三個，即『正語』（Sammā-vācā，正確的言語）、『正業』（Sammā-kammanta，正確的行為）和『正命』（Sammā-ājīva，正確的謀生），以戒（Sīla，道德）為體。『尋』（Vitakka，思）只攝入一個，即『正思惟』（Sammā-saṅkappa，正確的思考），以尋（Vitakka，思）為體。 上面所說明的，慧（Paññā，智慧）、勤（Viriya，精進）、定（Samādhi，禪定）三者，各自攝入八種，三八共二十四種。信（Saddhā，信仰）攝入兩種，加上前面的，成為二十六種。念（Sati，正念）攝入四種，加上前面的，成為三十種。喜（Pīti，喜悅）攝入一種，舍（Upekkhā，平靜）攝入一種，輕安（Passaddhi，輕快安寧）攝入一種，戒（Sīla，道德）攝入三種，尋（Vitakka，思）攝入一種。這七種加上前面的，成為三十七種。所以體（本質）只有十種。毗婆娑師（Vaibhāṣika，分別說者）說有十一種，即戒（Sīla，道德）分為兩種，因為身業（Kāya-kamma，身體的行為）和語業（Vacī-kamma，語言的行為）不相雜，所以將身業（Kāya-kamma，身體的行為）和語業（Vacī-kamma，語言的行為）分為兩種。其餘九種與前面相同。 從此第三部分，說明念住（Satipaṭṭhāna，正念住）等。論中說：『念住（Satipaṭṭhāna，正念住）等三者，名稱沒有特別的歸屬，為什麼單獨說？』是爲了慧（Paññā，智慧）、勤（Viriya，精進）、定（Samādhi，禪定）。（解釋說：四念住（Cattāro Satipaṭṭhānā，四種正念住）、四正斷（Cattāro Sammappadhānā，四種正精進）、四神足（Cattāro Iddhipādā，四種神足），這三者的名稱沒有特別的歸屬，為什麼念住（Satipaṭṭhāna，正念住）單獨說是慧（Paññā，智慧），正斷（Sammappadhāna，正精進）單獨說是勤（Viriya，精進），神足（Iddhipāda，神足）單獨說是定（Samādhi，禪定）呢？）頌說： 『四念住（Cattāro Satipaṭṭhānā，四種正念住）、正斷（Sammappadhāna，正精進），神足（Iddhipāda，神足）隨增上，說為慧（Paññā，智慧）、勤（Viriya，精進）、定（Samādhi，禪定），實諸加行善。』 解釋說：四念住（Cattāro Satipaṭṭhānā，四種正念住）等三者，隨增上（Adhipati，主導）的意義，說為慧（Paññā，智慧）、勤（Viriya，精進）、定（Samādhi，禪定）。如果論實體（Sabhāva，自性），三位普遍攝入各種加行善（Payoga-kusala，努力的善法）。即念住（Satipaṭṭhāna，正念住）等，相應俱有的五蘊（Pañcakkhandha，五種聚合），稱為加行善（Payoga-kusala，努力的善法）。而且在四念住（Cattāro Satipaṭṭhānā，四種正念住）的位，慧（Paññā，智慧）為增上（Adhipati，主導）；在正斷（Sammappadhāna，正精進）的位，勤（Viriya，精進）為增上（Adhipati，主導）；在神足（Iddhipāda，神足）的位，定（Samādhi，禪定）為增上（Adhipati，主導）。問：為什麼對於慧（Paññā，智慧），建立念住（Satipaṭṭhāna，正念住）的名稱？答：薩婆多（Sarvāstivāda，一切有部）解釋說：慧（Paññā，智慧）由念（Sati，正念）的力量，保持令其安住的緣故。依照論主的解釋，理實上由慧（Paññā，智慧），令念（Sati，正念）安住于境界，如實見者，能夠明記的緣故。問：為什麼對於勤（Viriya，精進）名為正斷（Sammappadhāna，正精進）？答：于正修習，勤斷二惡，勤修二善，因此。
【English Translation】 English version: 'Joyful Awareness Factor' (Pīti-sambojjhaṅga, the enlightenment factor of joy) has joy (Pīti) as its essence. 'Equanimity' (Upekkhā) also encompasses one, namely 'Equanimity Awareness Factor' (Upekkhā-sambojjhaṅga, the enlightenment factor of equanimity), with equanimity (Tatra-majjhattatā, the state of being balanced) as its essence. This 'equanimity' is not the feeling of equanimity (Upekkhā-vedanā, neutral feeling), but the equanimity (Tatra-majjhattatā, the state of being balanced) in the realm of great wholesome mental states (Mahākusalacittūpādā, mental states arising in vast wholesome minds) is called 'equanimity'. 'Tranquility' (Passaddhi) encompasses one, namely 'Tranquility Awareness Factor' (Passaddhi-sambojjhaṅga, the enlightenment factor of tranquility), with tranquility (Passaddhi) as its essence. 'Morality' (Sīla) only encompasses three, namely 'Right Speech' (Sammā-vācā), 'Right Action' (Sammā-kammanta), and 'Right Livelihood' (Sammā-ājīva), with morality (Sīla) as its essence. 'Initial Application of Mind' (Vitakka) only encompasses one, namely 'Right Thought' (Sammā-saṅkappa), with initial application of mind (Vitakka) as its essence. As explained above, wisdom (Paññā), effort (Viriya), and concentration (Samādhi) each encompass eight types, totaling twenty-four. Faith (Saddhā) encompasses two, adding to the previous total, making twenty-six. Mindfulness (Sati) encompasses four, adding to the previous total, making thirty. Joy (Pīti) encompasses one, equanimity (Upekkhā) encompasses one, tranquility (Passaddhi) encompasses one, morality (Sīla) encompasses three, and initial application of mind (Vitakka) encompasses one. These seven, added to the previous total, make thirty-seven. Therefore, the essence is only ten types. The Vaibhāṣikas (Vaibhāṣika, those who speak differently) say there are eleven, namely morality (Sīla) is divided into two, because bodily action (Kāya-kamma) and verbal action (Vacī-kamma) are not mixed, so bodily action (Kāya-kamma) and verbal action (Vacī-kamma) are divided into two. The remaining nine are the same as before. From this third part, the explanation of the Foundations of Mindfulness (Satipaṭṭhāna) and so on. The treatise says: 'The three, Foundations of Mindfulness (Satipaṭṭhāna), etc., do not have specific attributions, so why are they spoken of separately?' It is for the sake of wisdom (Paññā), effort (Viriya), and concentration (Samādhi). (The explanation says: the Four Foundations of Mindfulness (Cattāro Satipaṭṭhānā), the Four Right Exertions (Cattāro Sammappadhānā), and the Four Bases of Power (Cattāro Iddhipādā), these three do not have specific attributions, so why is the Foundation of Mindfulness (Satipaṭṭhāna) said to be wisdom (Paññā) alone, Right Exertion (Sammappadhāna) said to be effort (Viriya) alone, and the Base of Power (Iddhipāda) said to be concentration (Samādhi) alone?) The verse says: 'The Four Foundations of Mindfulness (Cattāro Satipaṭṭhānā), Right Exertions (Sammappadhāna), Bases of Power (Iddhipāda) follow the predominant, spoken of as wisdom (Paññā), effort (Viriya), concentration (Samādhi), truly all are wholesome endeavors.' The explanation says: The three, Four Foundations of Mindfulness (Cattāro Satipaṭṭhānā) and so on, according to the meaning of predominance (Adhipati), are spoken of as wisdom (Paññā), effort (Viriya), and concentration (Samādhi). If we discuss the essence (Sabhāva), the three positions universally encompass various wholesome endeavors (Payoga-kusala). That is, the Foundations of Mindfulness (Satipaṭṭhāna) and so on, the five aggregates (Pañcakkhandha) that are associated and co-arisen, are called wholesome endeavors (Payoga-kusala). Moreover, in the position of the Four Foundations of Mindfulness (Cattāro Satipaṭṭhānā), wisdom (Paññā) is predominant (Adhipati); in the position of Right Exertion (Sammappadhāna), effort (Viriya) is predominant (Adhipati); in the position of the Base of Power (Iddhipāda), concentration (Samādhi) is predominant (Adhipati). Question: Why is the name Foundation of Mindfulness (Satipaṭṭhāna) established for wisdom (Paññā)? Answer: The Sarvāstivādins (Sarvāstivāda) explain: wisdom (Paññā) is held and maintained by the power of mindfulness (Sati). According to the explanation of the treatise master, in reality, it is wisdom (Paññā) that causes mindfulness (Sati) to abide in the object, and those who see it as it is are able to clearly remember it. Question: Why is effort (Viriya) called Right Exertion (Sammappadhāna)? Answer: In right practice, effort cuts off two unwholesome things and cultivates two wholesome things, therefore.
勤力能斷懈怠故。或名正勝。于正持策身語意中。此最勝故。問何緣于定立神足名。答神謂神變靈妙德也。足即是定神所依也。神依定發。定為神足。故名神足。
從此第四。明覺分增。論云。當言何位。何覺分增。頌曰。
初業順抉擇 及修見道位 念住等七品 應知次第增
釋曰。初業者。謂修別相總相念住位也。此初業位。能審照了身等四境。慧用勝故。說念住增 順抉擇者。暖等四位也。且暖位中。能證異品(抉擇分也)。殊勝功德。勤用勝故。說正斷增 頂法位中。趣無退位。定用勝故。說神足增。忍法位中。必不退墮。善根堅固。得增上義。說五根增 世第一位。非世惑法。所能屈伏。得無屈義。說五力增 及修見道位者。修道位中。近菩提位。助覺勝故。說七覺增 見道位中。速疾而轉。通行勝故。說八正道增 有餘師說。于見道位。建立覺支。如實覺知四聖諦。故於見修二位。建立八道支。以此二位。俱通直往涅槃城故 念住等七。品應知次第增者。結上初業等位。有念住等七品增也。
從此第五。漏無漏分別。論云。此三十七。幾通有漏。幾無漏耶。頌曰。
七覺八道支 一向是無漏 三四五根力 皆通於二種
釋曰。七覺支。八正道。唯無漏也。
【現代漢語翻譯】 現代漢語譯本 『勤奮』能夠斷除『懈怠』，所以也叫做『正勝』（通過精進戰勝懈怠）。在正確地堅持和策勵身、語、意三方面時，『精進』是最殊勝的。問：為什麼在『禪定』上建立『神足』（神通的根本）這個名稱？答：『神』指的是神通變化的靈妙功德。『足』就是『禪定』，是神通所依賴的基礎。神通依禪定而生髮，禪定是神通的根本，所以叫做『神足』。
從這裡開始第四部分，闡明『覺分』的增進。論中說：應當說在什麼位次，什麼『覺分』會增進？頌詞說：
『初業順抉擇，及修見道位，念住等七品，應知次第增。』
解釋：『初業』指的是修習『別相念住』和『總相念住』的位次。在這個『初業位』，能夠審察明瞭身等四種境界，因為智慧的作用殊勝，所以說『念住』增進。『順抉擇』指的是『暖位』等四個位次。在『暖位』中，能夠證得與凡夫不同的殊勝功德（抉擇分），因為勤奮的作用殊勝，所以說『正斷』（四正勤）增進。在『頂法位』中，趨向于不退轉的境界，因為禪定的作用殊勝，所以說『神足』增進。在『忍法位』中，必定不會退墮，善根堅固，獲得增長的意義，所以說『五根』增進。在『世第一位』，不會被世間的迷惑之法所屈服，獲得不屈服的意義，所以說『五力』增進。『及修見道位者』，在『修道位』中，接近菩提的位次，因為輔助覺悟的作用殊勝，所以說『七覺支』增進。在『見道位』中，能夠快速地運轉，因為通行的作用殊勝，所以說『八正道』增進。有其他論師說，在『見道位』建立『覺支』，是因為如實地覺知四聖諦。所以在『見道』和『修道』二個位次，建立『八道支』，因為這兩個位次都能夠直接通往涅槃之城。『念住等七品應知次第增者』，總結以上『初業位』等位次，有『念住』等七個品類增進。
從這裡開始第五部分，分別『有漏』和『無漏』。論中說：這三十七道品，哪些是通於『有漏』，哪些是『無漏』呢？頌詞說：
『七覺八道支，一向是無漏，三四五根力，皆通於二種。』
解釋：『七覺支』和『八正道』，唯獨是『無漏』的。『三』（四正勤）、『四』（四神足）、『五根』、『五力』，都通於『有漏』和『無漏』兩種。
【English Translation】 English version 'Diligence' can sever 'laziness,' hence it is also called 'Right Victory' (winning over laziness through diligence). When correctly adhering to and encouraging body, speech, and mind, 'diligence' is the most supreme. Question: Why is the name 'Psychic Power Basis' (the foundation of supernatural abilities) established on 'Samadhi' (concentration)? Answer: 'Psychic Power' refers to the spiritual and wondrous merits of supernatural transformations. 'Basis' is 'Samadhi,' which is the foundation upon which psychic powers rely. Psychic powers arise from Samadhi, and Samadhi is the root of psychic powers, hence it is called 'Psychic Power Basis'.
From here, the fourth part clarifies the increase of 'Awakening Factors'. The treatise says: In what position should it be said that which 'Awakening Factor' increases? The verse says:
'Initial Practice, Sequential Discrimination, and the Stage of Seeing the Path, Mindfulness and the other seven categories, should be known to increase in order.'
Explanation: 'Initial Practice' refers to the stage of practicing 'Specific Aspect Mindfulness' and 'General Aspect Mindfulness'. In this 'Initial Practice' stage, one can examine and understand the four realms of body, etc. Because the function of wisdom is superior, it is said that 'Mindfulness' increases. 'Sequential Discrimination' refers to the four positions of 'Warmth', etc. In the 'Warmth' position, one can realize the extraordinary merits different from ordinary people (discriminating factors). Because the function of diligence is superior, it is said that 'Right Exertion' (Four Right Exertions) increases. In the 'Summit Dharma' position, one tends towards a non-retrogressive state. Because the function of Samadhi is superior, it is said that 'Psychic Power Basis' increases. In the 'Forbearance Dharma' position, one will definitely not regress, the roots of goodness are firm, and one obtains the meaning of increase, so it is said that the 'Five Roots' increase. In the 'World's Foremost' position, one will not be subdued by worldly delusive dharmas, and one obtains the meaning of non-subjugation, so it is said that the 'Five Powers' increase. 'And the Stage of Seeing the Path', in the 'Stage of Cultivation', close to the position of Bodhi, because the function of assisting enlightenment is superior, it is said that the 'Seven Factors of Enlightenment' increase. In the 'Stage of Seeing the Path', one can turn quickly, because the function of passage is superior, it is said that the 'Eightfold Noble Path' increases. Some other teachers say that the 'Awakening Factors' are established in the 'Stage of Seeing the Path' because one truly realizes the Four Noble Truths. Therefore, in the two positions of 'Seeing the Path' and 'Cultivation', the 'Eightfold Path' is established, because these two positions can directly lead to the city of Nirvana. 'Mindfulness and the other seven categories should be known to increase in order', summarizing the above positions such as 'Initial Practice', there are seven categories such as 'Mindfulness' that increase.
From here, the fifth part distinguishes between 'with outflows' and 'without outflows'. The treatise says: Of these thirty-seven factors of enlightenment, which are common to 'with outflows' and which are 'without outflows'? The verse says:
'The Seven Factors of Enlightenment and the Eightfold Path are always without outflows, the Three (Four Right Exertions), Four (Four Psychic Power Basis), Five Roots, and Five Powers, all are common to both types.'
Explanation: The 'Seven Factors of Enlightenment' and the 'Eightfold Noble Path' are solely 'without outflows'. The 'Three' (Four Right Exertions), 'Four' (Four Psychic Power Basis), 'Five Roots', and 'Five Powers' are all common to both 'with outflows' and 'without outflows'.
三四者。一四念住。二四正斷。三四神足也。五根力者。謂五根。五力也。此四念住等。皆通有漏無漏二種也。
從此第六。明依地。論云。此三十七。何地有幾。頌曰。
初靜慮一切 未至除喜根 二靜慮除尋 三四中除二 前三無色地 除戒前二種 于欲界有頂 除覺及道支
釋曰。初靜慮一切者。依初靜慮。具三十七故。言一切未至除喜根者。依未至地。唯三十六。除喜根故。以近分地勵力轉故。于下地法。猶疑慮故。無有喜也 二靜慮除尋者。依第二禪。亦三十六。彼除尋故。無正思惟支也。三四中除二者。三四謂第三。第四靜慮也。中謂中間禪也。此三四中。各三十五。謂除前二即無喜尋也。前三無色地除戒前二種者。前三無色。除戒三支。及除前二。即是喜尋。總除五種。故三無色。各三十二也。于欲界有頂除覺及道支者。欲界有頂。無無漏故。除七覺支。及八道支。有餘二十二也。
從此第四。明證凈。論云。覺分轉時。必得證凈。此有幾種(第一問也)。依何位得(第二問也)。實體是何法(第三問也)。有漏無漏耶(第四問也)。頌曰。
證凈有四種 謂佛法僧戒 見三得法戒 見道兼佛僧 法謂三諦全 菩薩獨覺道 信戒二為體 四皆
【現代漢語翻譯】 現代漢語譯本： 三四者：一是四念住（觀察身、受、心、法四種對像），二是四正斷（斷除已生惡、未生惡，修習未生善、已生善），三是四神足（欲、勤、心、觀四種禪定力量）。五根力者：是指五根（信、進、念、定、慧）和五力（信力、精進力、念力、定力、慧力）。這四念住等，都通於有漏和無漏兩種狀態。 從此第六，說明所依止的禪定境界。論中說：『這三十七道品，在哪些禪定境界中有多少？』頌文說： 『初禪具一切，未至地除喜根，二禪除尋，三四禪中除二，前三無色地，除戒及前二種，于欲界有頂，除覺及道支。』 解釋：『初禪具一切』，意思是依于初禪，具足三十七道品。『未至地除喜根』，意思是依于未至定，只有三十六道品，因為缺少喜根。因為近分地需要努力修行，對於下層境界的法，還有疑慮，所以沒有喜樂。『二禪除尋』，意思是依于第二禪，也只有三十六道品，因為缺少尋（尋求、思索），所以沒有正思惟支。『三四中除二』，三四是指第三禪和第四禪，中是指中間禪。這第三禪、第四禪和中間禪中，各有三十五道品，即去除了前面的兩種，也就是喜和尋。『前三無色地除戒前二種』，前三個無色界，去除了戒律的三支，以及前面的兩種，也就是喜和尋，總共去除了五種，所以三個無色界各有三十二道品。『于欲界有頂除覺及道支』，欲界和有頂天，因為沒有無漏智慧，所以去除了七覺支和八道支，還剩下二十二道品。 從此第四，說明證凈。論中說：『覺分運轉時，必定得到證凈。這證凈有幾種（第一問）？依什麼位次得到（第二問）？它的實體是什麼法（第三問）？是有漏還是無漏（第四問）？』頌文說： 『證凈有四種，謂佛、法、僧、戒。見道時，得法證凈和戒證凈，見道時兼得佛證凈和僧證凈。法證凈是指三諦圓滿，菩薩和獨覺之道。信和戒是它的本體，四種證凈都是...』
【English Translation】 English version: These three sets of four are: first, the Four Foundations of Mindfulness (observing the four objects of body, feeling, mind, and phenomena); second, the Four Right Exertions (abandoning evil that has arisen, preventing evil that has not arisen, cultivating good that has not arisen, and maintaining good that has arisen); and third, the Four Bases of Supernormal Powers (the four meditative powers of desire, effort, mind, and investigation). The Five Roots and Powers refer to the Five Roots (faith, effort, mindfulness, concentration, and wisdom) and the Five Powers (the power of faith, the power of effort, the power of mindfulness, the power of concentration, and the power of wisdom). These Four Foundations of Mindfulness, etc., all apply to both conditioned (with outflows) and unconditioned (without outflows) states. From this sixth section, we clarify the grounds upon which these practices rely. The treatise states: 'Among these thirty-seven factors of enlightenment, how many are present in each meditative state?' The verse says: 'The first Dhyana has all, the Unarrived State excludes the root of joy; the second Dhyana excludes investigation; the third and fourth exclude two; the first three formless realms exclude precepts and the first two; in the Desire Realm and the Peak of Existence, exclude the enlightenment factors and the path factors.' Explanation: 'The first Dhyana has all' means that relying on the first Dhyana, one possesses all thirty-seven factors of enlightenment. 'The Unarrived State excludes the root of joy' means that relying on the Unarrived State, there are only thirty-six factors, because the root of joy is absent. This is because the proximate concentration requires diligent effort, and there is still doubt regarding the lower realm's dharmas, so there is no joy. 'The second Dhyana excludes investigation' means that relying on the second Dhyana, there are also only thirty-six factors, because investigation (seeking, contemplating) is absent, so there is no Right Thought factor. 'The third and fourth exclude two' means the third and fourth Dhyanas, and 'middle' refers to the intermediate Dhyana. In these third and fourth Dhyanas and the intermediate Dhyana, there are thirty-five factors each, which means the previous two are removed, namely joy and investigation. 'The first three formless realms exclude precepts and the first two' means the first three formless realms exclude the three branches of precepts, as well as the first two, namely joy and investigation, totaling five factors removed, so the three formless realms each have thirty-two factors. 'In the Desire Realm and the Peak of Existence, exclude the enlightenment factors and the path factors' means that the Desire Realm and the Peak of Existence, because they lack unconditioned wisdom, exclude the Seven Factors of Enlightenment and the Eightfold Path, leaving twenty-two factors. From this fourth section, we clarify the purification of realization. The treatise states: 'When the enlightenment factors are in operation, one will certainly attain the purification of realization. How many kinds of purification of realization are there (first question)? Upon what stage is it attained (second question)? What is its substantial nature (third question)? Is it conditioned or unconditioned (fourth question)?' The verse says: 'There are four kinds of purification of realization, namely Buddha, Dharma, Sangha, and Precepts. Upon seeing the Path, one attains the Dharma purification and the Precept purification; upon seeing the Path, one also attains the Buddha purification and the Sangha purification. The Dharma purification refers to the complete Three Truths, the path of Bodhisattvas and Pratyekabuddhas. Faith and precepts are its substance, all four are...'
唯無漏
釋曰。前兩句答初問。次四句答第二問。次一句答第三問。后一句答第四問。經說證凈總有四種。一于佛證凈。二於法證凈。三于僧證凈。四聖戒證凈也。見三得法戒者。且見道位。見前三諦。於一一諦。各得法戒二種證凈。證三諦法。緣彼起信。有法證凈。道起之時。無漏戒俱。有戒證凈 見道兼佛僧者。道是道諦也。見道諦位。兼得佛僧。兼言謂顯亦得於法及戒證凈。佛無學法。是道諦攝也。緣彼起信。名佛證凈 成聲聞僧。學無學法。亦道諦攝。緣彼起信。名僧證凈。故唯道諦。有佛僧也。見道諦時。若約現行。唯有法戒二種證凈。言有佛僧。約得修說。以於此時。修得未來緣佛僧信故。見道諦具四證凈 法謂三諦全菩薩獨覺道者。此所信法也。謂苦集滅三諦全。名法也。于道諦中。菩薩道。及獨覺道名法。以菩薩與獨覺。唯有一人。不成僧義。名為法聖所受戒與現觀俱。故一切時。無不亦得。(解云。此明法戒通見四諦也)信戒二為體者。出體也。由所信別。故名有四。實體唯二。三寶證凈。以信為體。聖戒證凈。以戒為體。故唯有二 四皆唯無漏者。四種證凈。唯無漏法。以有漏法非證凈故。問為依何義。立證凈名。答證四諦理。故名為證。正信三寶。及妙尸羅。故名為凈。離不信垢信名為
【現代漢語翻譯】 現代漢語譯本 唯有無漏
解釋說：前面兩句回答第一個問題，接著四句回答第二個問題，再下一句回答第三個問題，最後一句回答第四個問題。《經》中說，證凈總共有四種：一是對佛的證凈（Buddha-pasāda，對佛陀的清凈信心），二是對法的證凈（Dhamma-pasāda，對佛法的清凈信心），三是對僧的證凈（Sangha-pasāda，對僧團的清凈信心），四是聖戒證凈（ariya-sīla-pasāda，對聖者之戒的清凈信心）。見到三諦而獲得法戒的人，是指在見道位（見道位，Sotāpatti-magga，預流果道），見到前三諦（苦集滅諦，Dukkha, Samudaya, Nirodha Satya）。對於每一諦，各自獲得法戒兩種證凈。證悟三諦之法，因緣於此而生起信心，具有法的證凈。道生起之時，無漏戒同時生起，具有戒的證凈。見到道也兼見佛僧的人，道就是道諦（Magga-sacca，道諦）。在見道諦的階段，兼得佛僧。『兼』字是爲了顯示也同時獲得法和戒的證凈。佛的無學法（Asekha-dhamma，無學法，指阿羅漢果位所證之法），包含在道諦之中，因緣於此而生起信心，稱為佛的證凈。成就聲聞僧（Sāvaka-saṃgha，聲聞僧團），學無學法，也包含在道諦之中，因緣於此而生起信心，稱為僧的證凈。所以唯有道諦，具有佛僧。在見到道諦時，如果就現行（paccuppanna，當下）來說，只有法和戒兩種證凈。說有佛僧，是就獲得修習來說，因為在這個時候，修習獲得未來因緣于佛僧的信心。見到道諦時，具足四種證凈。法是指三諦全、菩薩（Bodhisattva，菩薩）和獨覺（Paccekabuddha，辟支佛）之道的人，這是所信之法。是指苦集滅三諦全，稱為法。在道諦中，菩薩道和獨覺道稱為法，因為菩薩和獨覺只有一人，不能構成僧的意義，所以稱為法。聖者所受持的戒與現觀（abhisamaya，現觀，指對真理的直接體悟）同時生起，所以在任何時候，沒有不能同時獲得的。（解釋說：這說明法戒通於見到四諦）。以信和戒為體，這是說明其體性。由於所信的不同，所以名稱上有四種，但實體只有兩種。三寶證凈，以信為體；聖戒證凈，以戒為體。所以只有兩種。四種證凈都唯是無漏法，因為有漏法不是證凈。問：依據什麼意義，建立證凈這個名稱？答：證悟四諦之理，所以稱為『證』。正信三寶，以及妙好尸羅（Sīla，戒律），所以稱為『凈』。遠離不信的垢染，信心稱為
【English Translation】 English version Only the Unconditioned (Anāsava)
Explanation: The first two sentences answer the first question. The next four sentences answer the second question. The following sentence answers the third question. The last sentence answers the fourth question. The Sutra says that there are four types of 'pasāda' (faith/serene confidence): one is 'Buddha-pasāda' (serene confidence in the Buddha), two is 'Dhamma-pasāda' (serene confidence in the Dhamma), three is 'Sangha-pasāda' (serene confidence in the Sangha), and four is 'ariya-sīla-pasāda' (serene confidence in the Noble Precepts). Those who see the Three Truths and obtain the Dhamma and Precepts are those in the 'Sotāpatti-magga' (Stream-entry Path), seeing the first three Truths (Dukkha, Samudaya, Nirodha Satya). For each Truth, they obtain two types of 'pasāda': Dhamma and Precepts. Realizing the Dhamma of the Three Truths, and arising faith based on this, one has 'Dhamma-pasāda'. When the Path arises, the unconditioned precepts arise simultaneously, and one has 'Sīla-pasāda'. Those who see the Path and also see the Buddha and Sangha, the Path is the 'Magga-sacca' (Truth of the Path). In the stage of seeing the Truth of the Path, one also obtains the Buddha and Sangha. The word 'also' is to show that one also obtains the 'Dhamma' and 'Sīla-pasāda'. The Buddha's 'Asekha-dhamma' (unconditioned Dharma, referring to the Dharma realized in the state of an Arhat) is included in the Truth of the Path. Arising faith based on this is called 'Buddha-pasāda'. Achieving the 'Sāvaka-saṃgha' (community of disciples), learning the 'Asekha-dhamma', is also included in the Truth of the Path. Arising faith based on this is called 'Sangha-pasāda'. Therefore, only the Truth of the Path has the Buddha and Sangha. When seeing the Truth of the Path, if speaking of the present moment ('paccuppanna'), there are only two types of 'pasāda': Dhamma and Precepts. Saying there are Buddha and Sangha is in terms of obtaining cultivation, because at this time, one cultivates and obtains future faith based on the Buddha and Sangha. When seeing the Truth of the Path, one possesses all four types of 'pasāda'. 'Dhamma' refers to those who have the entirety of the Three Truths, the path of a 'Bodhisattva' (Bodhisattva) and a 'Paccekabuddha' (Pratyekabuddha), this is the Dhamma that is believed in. It refers to the entirety of the Three Truths of Suffering, Origin, and Cessation, and is called Dhamma. In the Truth of the Path, the path of a Bodhisattva and a Paccekabuddha are called Dhamma, because a Bodhisattva and a Paccekabuddha are only one person, and cannot form the meaning of Sangha, so it is called Dhamma. The precepts received by the Noble Ones arise simultaneously with 'abhisamaya' (direct realization), so at any time, there is no time when they cannot be obtained simultaneously. (Explanation: This clarifies that Dhamma and Precepts are connected to seeing the Four Truths). Taking faith and precepts as the essence, this explains its nature. Due to the difference in what is believed in, there are four types in name, but the essence is only two. 'Pasāda' in the Three Jewels takes faith as its essence; 'ariya-sīla-pasāda' takes precepts as its essence. Therefore, there are only two. All four types of 'pasāda' are only unconditioned Dharmas, because conditioned Dharmas are not 'pasāda'. Question: Based on what meaning is the name 'pasāda' established? Answer: Realizing the truth of the Four Truths, therefore it is called 'pasāda'. Right faith in the Three Jewels, and excellent 'Sīla' (morality), therefore it is called 'pure'. Separated from the defilement of disbelief, faith is called
凈。離破戒垢。戒名為凈。由證得凈。立證凈名。此四次第者。信佛如良醫。信法如良藥。信僧如看病者。由信心凈故。發聖戒。是故尸羅。說為第四。要具前信。此戒現前。如遇三緣病方除故。
從此第五。明正智解脫。就中四。一明二支。二明解脫時。三明斷障時。四明滅斷離。且第一明二支者。論云。經言。學位成就八支。無學位中。具成就十(加正解脫及正智支)。何緣不說有學位中。有正解脫。及有正智(一問)。正脫正智。其體云何(第二問也)。頌曰。
學有餘縛故 無正脫智支 解脫為無為 謂勝解惑滅 有為無學支 即二解脫蘊 正智如覺說 謂盡無生智
釋曰。初兩句答初問。后六句答第二問。學有餘縛故。無正脫智支者。學位中。尚有餘縛。無解脫支。由解脫支無故。亦不立正智支也。解脫為無為者標也 解脫有二。一是有為。二是無為 謂勝解惑滅者。釋上也。謂無學勝解。名有為解脫。一切惑滅。名無為解脫。有為無學支者。有為解脫。名無學支。以立支名屬有為故。即二解脫蘊者。即此有為解脫。經說有二種。謂心解脫。及慧解脫。此二解脫。五分法身中。名為解脫蘊也。正智如覺說謂盡無生智者。出正智體。如前覺說。謂即前說盡無生智。為正智體。
【現代漢語翻譯】 現代漢語譯本： 清凈。遠離破戒的污垢，戒律就稱為清凈。由於證得了清凈，因此建立證凈的名稱。這四者的順序是：信仰佛如同良醫，信仰佛法如同良藥，信仰僧侶如同看護病人的人。由於信心的清凈，才能發起聖戒。因此，尸羅（Śīla，戒律）被稱為第四位。必須要具備前面的信心，這個戒律才能顯現，如同遇到三種因緣，疾病才能消除一樣。
從此第五點，闡明正智解脫。其中分為四個方面：一是闡明兩種支分，二是闡明解脫的時間，三是闡明斷除障礙的時間，四是闡明滅盡斷離。首先，第一點闡明兩種支分。論中說：經文中說，有學位成就八支，無學位中，完全成就十支（加上正解脫和正智支）。為什麼不說有學位中，有正解脫和正智呢？（第一個問題）。正解脫和正智，它們的本體是什麼呢？（第二個問題）。頌文說：
『學有餘縛故，無正脫智支。 解脫為無為，謂勝解惑滅。 有為無學支，即二解脫蘊。 正智如覺說，謂盡無生智。』
解釋說：前面兩句回答第一個問題，後面六句回答第二個問題。『學有餘縛故，無正脫智支』的意思是：在有學位中，尚且還有剩餘的束縛，沒有解脫支。由於沒有解脫支的緣故，也不建立正智支。『解脫為無為者』是標明要點。解脫有兩種：一是有為解脫，二是無為解脫。『謂勝解惑滅者』是解釋上面的話。意思是說，無學的殊勝解脫，名為有為解脫；一切煩惱的滅盡，名為無為解脫。『有為無學支者』，有為解脫，名為無學支。因為建立支分的名稱是屬於有為的緣故。『即二解脫蘊者』，就是這個有為解脫，經文中說有兩種，即心解脫和慧解脫。這兩種解脫，在五分法身中，稱為解脫蘊。『正智如覺說，謂盡無生智者』，是指出正智的本體。如同前面覺說，就是前面所說的盡智和無生智，作為正智的本體。
【English Translation】 English version: Purity. Being apart from the defilement of breaking precepts, the precepts are called purity. Because of attaining purity, the name of 'attaining purity' is established. The order of these four is: believing in the Buddha is like a good doctor, believing in the Dharma is like good medicine, and believing in the Sangha is like those who care for the sick. Because of the purity of faith, the sacred precepts are generated. Therefore, Śīla (precepts) is said to be the fourth. It is necessary to have the preceding faith for these precepts to manifest, just as a disease can be cured when three conditions are met.
From this fifth point, the Right Knowledge and Liberation are explained. It is divided into four aspects: first, explaining the two limbs; second, explaining the time of liberation; third, explaining the time of cutting off obstacles; and fourth, explaining the extinction and separation. First, the first point explains the two limbs. The treatise says: The sutra says that those in the stage of learning (有學位) accomplish eight limbs, while those in the stage of no-more-learning (無學位) fully accomplish ten limbs (adding Right Liberation and Right Knowledge limbs). Why is it not said that those in the stage of learning have Right Liberation and Right Knowledge? (First question). What is the substance of Right Liberation and Right Knowledge? (Second question). The verse says:
'Because learning has remaining bonds, there are no Right Liberation and Knowledge limbs. Liberation is conditioned and unconditioned, referring to the supreme understanding and the extinction of delusion. The conditioned is a limb of no-more-learning, which is the aggregate of two liberations. Right Knowledge is as the Awakened One said, referring to the knowledge of exhaustion and non-arising.'
The explanation says: The first two lines answer the first question, and the last six lines answer the second question. 'Because learning has remaining bonds, there are no Right Liberation and Knowledge limbs' means that in the stage of learning, there are still remaining bonds, and there is no liberation limb. Because there is no liberation limb, the Right Knowledge limb is not established either. 'Liberation is conditioned and unconditioned' is to state the main point. There are two types of liberation: one is conditioned liberation, and the other is unconditioned liberation. 'Referring to the supreme understanding and the extinction of delusion' explains the above. It means that the supreme liberation of the no-more-learning is called conditioned liberation; the extinction of all afflictions is called unconditioned liberation. 'The conditioned is a limb of no-more-learning' means that conditioned liberation is called a limb of no-more-learning because establishing the name of a limb belongs to the conditioned. 'Which is the aggregate of two liberations' means that this conditioned liberation, as the sutra says, has two types, namely, liberation of mind and liberation of wisdom. These two liberations, in the fivefold Dharma body, are called the aggregate of liberation. 'Right Knowledge is as the Awakened One said, referring to the knowledge of exhaustion and non-arising' points out the substance of Right Knowledge. As the Awakened One said before, the knowledge of exhaustion and non-arising mentioned earlier is the substance of Right Knowledge.
從此第二。明解脫時。論云。心於何位。正得解脫。而言無學心解脫耶。頌曰。
無學心生時 正從障解脫
釋曰。無學心生時者。謂初無學心。于未來正生時也。此正生時。從煩惱障正得解脫。名正解脫若現在世。名已解脫。非正解脫也。
從此第三。明斷障時。論云。道於何位。令正生障斷。頌曰。
道唯正滅位 能令彼障斷
釋曰。正滅位言。顯居現在。道能斷障。唯正滅時。餘位定無斷障用故。此言道者。即金剛喻定也。
從此第四。明滅離斷。論云。經說三界。謂斷離滅。以何為體(第一問也)。差別云何(第二問也)。頌曰。
無為說三界 離界唯離貪 斷界斷余結 滅界滅彼事
釋曰。初句答初問。下三句答第二問。無為說三界者。斷滅離三界。以無為解脫為體也。言離界者。約但離貪。言斷界者。謂約斷余瞋等八結也。言滅界者。謂滅貪等。所隨增事。前言離斷。約斷煩惱。此據滅惑所緣境事。
從此第六。明厭離通局。論云。若事能厭。必能離系耶(問也)。不爾(答也)。云何(徴也)。頌曰。
厭緣苦集慧 離緣四能斷 相對互廣狹 故應成四句
釋曰。厭緣苦集慧者。唯緣苦集。所有忍智。名苦集慧
【現代漢語翻譯】 現代漢語譯本 從此第二部分，闡明解脫的時機。《論》中說：『心在哪個階段，才能真正獲得解脫，才能被稱為無學心的解脫呢？』頌文說： 『無學心生時，正從障解脫。』 解釋：『無學心生時』，指的是最初的無學心。在未來真正生起的時候，從煩惱障中真正獲得解脫，這稱為『正解脫』。如果是在現在世，則稱為『已解脫』，而不是『正解脫』。 從此第三部分，闡明斷除障礙的時機。《論》中說：『道在哪個階段，才能使障礙真正被斷除呢？』頌文說： 『道唯正滅位，能令彼障斷。』 解釋：『正滅位』，顯示的是處於現在。道能夠斷除障礙，只有在真正滅盡的時候才能做到。在其他階段，道沒有斷除障礙的作用。這裡所說的『道』，就是指金剛喻定。 從此第四部分，闡明滅、離、斷。《論》中說：『經中說三界，即斷、離、滅，以什麼為本體呢？（第一個問題）差別是什麼呢？（第二個問題）』頌文說： 『無為說三界，離界唯離貪，斷界斷余結，滅界滅彼事。』 解釋：第一句回答第一個問題，下面三句回答第二個問題。『無為說三界』，斷、滅、離三界，以無為解脫為本體。『離界』，指的是僅僅遠離貪慾。『斷界』，指的是斷除其餘的嗔等八種結縛。『滅界』，指的是滅除貪等煩惱所隨增的境事。前面說的『離』和『斷』，是就斷除煩惱而言，這裡是就滅除迷惑所緣的境事而言。 從此第六部分，闡明厭離的普遍性和侷限性。《論》中說：『如果一件事能夠被厭惡，就一定能夠脫離束縛嗎？（問題）』『不是這樣的。（回答）』『為什麼呢？（提問）』頌文說： 『厭緣苦集慧，離緣四能斷，相對互廣狹，故應成四句。』 解釋：『厭緣苦集慧』，指的是僅僅以苦和集為所緣的忍智，稱為苦集慧。
【English Translation】 English version From this, the second section explains the time of liberation. The Shastra says: 'In what state of mind is one truly liberated, and can it be said that the mind of a no-learner (one who has completed their training) is liberated?' The verse says: 'When the no-learner's mind arises, it is truly liberated from obstacles.' Explanation: 'When the no-learner's mind arises' refers to the initial no-learner's mind. When it truly arises in the future, it is truly liberated from the obstacles of afflictions. This is called 'true liberation'. If it is in the present life, it is called 'already liberated', not 'true liberation'. From this, the third section explains the time of cutting off obstacles. The Shastra says: 'In what state does the path cause the arising obstacles to be cut off?' The verse says: 'The path, only in the state of true cessation, can cause those obstacles to be cut off.' Explanation: 'State of true cessation' indicates being in the present. The path can cut off obstacles only when it is truly ceasing. In other states, it has no function of cutting off obstacles. The 'path' mentioned here refers to the vajra-like samadhi (diamond-like concentration). From this, the fourth section explains extinction, separation, and cutting off. The Shastra says: 'The sutras speak of the three realms, namely extinction, separation, and cutting off. What is their essence? (First question) What are their differences? (Second question)' The verse says: 'The three realms are spoken of as unconditioned; separation from the realm is only separation from greed; cutting off the realm is cutting off the remaining fetters; extinguishing the realm is extinguishing those things.' Explanation: The first line answers the first question, and the following three lines answer the second question. 'The three realms are spoken of as unconditioned' means that the three realms of cutting off, extinction, and separation have unconditioned liberation as their essence. 'Separation from the realm' refers to merely separating from greed. 'Cutting off the realm' refers to cutting off the remaining eight fetters such as hatred. 'Extinguishing the realm' refers to extinguishing the things that accompany greed and other afflictions. The previous mention of 'separation' and 'cutting off' refers to cutting off afflictions, while this refers to extinguishing the objects of those afflictions. From this, the sixth section explains the universality and limitations of aversion and detachment. The Shastra says: 'If something can be loathed, can it necessarily be detached from? (Question)' 'It is not so. (Answer)' 'Why? (Inquiry)' The verse says: 'Aversion is conditioned by the wisdom of suffering and accumulation; detachment is conditioned by the four that can cut off; relatively, they are mutually broad and narrow; therefore, four possibilities should be formed.' Explanation: 'Aversion is conditioned by the wisdom of suffering and accumulation' refers to the kshanti (patience) and jnana (wisdom) that are conditioned only by suffering and accumulation, which are called the wisdom of suffering and accumulation.
。此慧名厭。厭苦集故。離緣四能斷者。緣四諦境。能斷惑道。皆名為離。離煩惱故。下兩句者。厭離相對。廣狹有殊。故成四句。有厭非離。謂緣苦集。不令惑斷。所有忍智。此忍即是先離欲染。后入見道。苦集法忍也。智是見道。苦集法智。及修道中。加行解脫。勝進苦集智也。此位但名厭。緣苦集故 忍不名離。惑先斷故 有離非厭。謂緣滅道。能令惑斷。所有忍智 此忍即是。未離欲染。后入見道。滅道法忍。及諸所有滅。道類忍也。智是修道中。無間道攝。滅道智也。此但名離。是斷道故。不名為厭。緣欣境故 有厭亦離。謂緣苦集。能令惑斷。所有忍智。此忍即是未離欲染。入見道者。苦集法忍。及諸所有苦集類忍也。智是修道。無間道攝。苦集智也。此名為厭。緣苦集故。亦名為離。能斷道故 有非厭離。謂緣滅道。不令惑斷。所有忍智 此忍即是先離欲染。后入見道。滅道法忍也 智是見道中。滅智道智。及修道中。加行解脫。勝進道攝。滅道智也。此不名厭。緣欣境故。亦不名離。非斷道故。
俱舍論頌疏論本第二十五 大正藏第 41 冊 No. 1823 俱舍論頌疏論本
俱舍論頌疏論本第二十六
釋曰。決斷名智。此品廣明。故名分別。就此品中。大文分二。一明
【現代漢語翻譯】 現代漢語譯本：此慧名為『厭』（感到厭惡）。因為厭惡『苦』（痛苦）和『集』（痛苦的根源）的緣故。『離緣四能斷者』，是說以四聖諦為對象，能夠斷除迷惑的道路，都叫做『離』（脫離）。因為脫離煩惱的緣故。下面兩句，『厭』和『離』相對，廣度和狹隘有所不同，所以構成四句： 有『厭』但不是『離』，是指以『苦』和『集』為對象，但不使迷惑斷除，所有的『忍』（對真理的確認）和『智』（智慧）。這裡的『忍』，就是先脫離欲界的染污，後進入見道位的，對『苦』和『集』的『法忍』。『智』是見道位的，對『苦』和『集』的『法智』，以及修道位中，加行解脫，殊勝增進的『苦集智』。這個階段只叫做『厭』，因為以『苦』和『集』為對象。『忍』不叫做『離』，因為迷惑先已斷除。 有『離』但不是『厭』，是指以『滅』（寂滅）和『道』（通往寂滅的道路）為對象，能夠使迷惑斷除，所有的『忍』和『智』。這裡的『忍』，就是未脫離欲界的染污，後進入見道位的，對『滅』和『道』的『法忍』，以及所有對『滅』和『道』的『類忍』。『智』是修道位中，無間道所包含的，對『滅』和『道』的『智』。這隻叫做『離』，因為是斷除道路的緣故，不叫做『厭』，因為以欣樂的境界為對象。 有『厭』也是『離』，是指以『苦』和『集』為對象，能夠使迷惑斷除，所有的『忍』和『智』。這裡的『忍』，就是未脫離欲界的染污，進入見道位的，對『苦』和『集』的『法忍』，以及所有對『苦』和『集』的『類忍』。『智』是修道位中，無間道所包含的，對『苦』和『集』的『智』。這叫做『厭』，因為以『苦』和『集』為對象，也叫做『離』，因為能夠斷除道路。 有不是『厭』也不是『離』，是指以『滅』和『道』為對象，但不使迷惑斷除，所有的『忍』和『智』。這裡的『忍』，就是先脫離欲界的染污，後進入見道位的，對『滅』和『道』的『法忍』。『智』是見道位中，對『滅』的『滅智』和對『道』的『道智』，以及修道位中，加行解脫，殊勝增進所包含的，對『滅』和『道』的『智』。這不叫做『厭』，因為以欣樂的境界為對象，也不叫做『離』，因為不是斷除道路。 《俱舍論頌疏論本》第二十五 大正藏第 41 冊 No. 1823 《俱舍論頌疏論本》 《俱舍論頌疏論本》第二十六 解釋說，決斷叫做『智』（智慧）。這一品廣泛地闡明，所以叫做『分別』。就這一品中，大的方面分為兩部分：一是闡明...
【English Translation】 English version: This wisdom is called 'Disgust' (feeling aversion). It is because of disgust with 'Dukkha' (suffering) and 'Samudaya' (the origin of suffering). 'Those who can sever through detachment from the four objects' means that taking the Four Noble Truths as objects, the paths that can sever delusion are all called 'Detachment'. It is because of detachment from afflictions. The following two sentences, 'Disgust' and 'Detachment' are relative, and their breadth and narrowness are different, so they form four sentences: There is 'Disgust' but not 'Detachment', which refers to taking 'Dukkha' and 'Samudaya' as objects, but not causing delusion to be severed, all 'Ksanti' (acceptance of truth) and 'Jnana' (wisdom). Here, 'Ksanti' is the 'Dharma-ksanti' regarding 'Dukkha' and 'Samudaya' of those who first detach from the defilements of the desire realm and then enter the Path of Seeing. 'Jnana' is the 'Dharma-jnana' regarding 'Dukkha' and 'Samudaya' in the Path of Seeing, as well as the 'Dukkha-samudaya-jnana' of Adhimukti (intensified resolve) and Visheshagamana (special progress) in the Path of Cultivation. This stage is only called 'Disgust' because it takes 'Dukkha' and 'Samudaya' as objects. 'Ksanti' is not called 'Detachment' because delusion has already been severed. There is 'Detachment' but not 'Disgust', which refers to taking 'Nirodha' (cessation) and 'Marga' (the path to cessation) as objects, and being able to cause delusion to be severed, all 'Ksanti' and 'Jnana'. Here, 'Ksanti' is the 'Dharma-ksanti' regarding 'Nirodha' and 'Marga' of those who have not detached from the defilements of the desire realm and then enter the Path of Seeing, as well as all 'Anvaya-ksanti' regarding 'Nirodha' and 'Marga'. 'Jnana' is the 'Jnana' regarding 'Nirodha' and 'Marga' included in the Anantarya-marga (path of immediate consequence) in the Path of Cultivation. This is only called 'Detachment' because it is the path of severance, and it is not called 'Disgust' because it takes the object of joy. There is 'Disgust' and also 'Detachment', which refers to taking 'Dukkha' and 'Samudaya' as objects, and being able to cause delusion to be severed, all 'Ksanti' and 'Jnana'. Here, 'Ksanti' is the 'Dharma-ksanti' regarding 'Dukkha' and 'Samudaya' of those who have not detached from the defilements of the desire realm and enter the Path of Seeing, as well as all 'Anvaya-ksanti' regarding 'Dukkha' and 'Samudaya'. 'Jnana' is the 'Jnana' regarding 'Dukkha' and 'Samudaya' included in the Anantarya-marga in the Path of Cultivation. This is called 'Disgust' because it takes 'Dukkha' and 'Samudaya' as objects, and it is also called 'Detachment' because it can sever the path. There is neither 'Disgust' nor 'Detachment', which refers to taking 'Nirodha' and 'Marga' as objects, but not causing delusion to be severed, all 'Ksanti' and 'Jnana'. Here, 'Ksanti' is the 'Dharma-ksanti' regarding 'Nirodha' and 'Marga' of those who first detach from the defilements of the desire realm and then enter the Path of Seeing. 'Jnana' is the 'Nirodha-jnana' regarding 'Nirodha' and the 'Marga-jnana' regarding 'Marga' in the Path of Seeing, as well as the 'Jnana' regarding 'Nirodha' and 'Marga' included in Adhimukti and Visheshagamana in the Path of Cultivation. This is not called 'Disgust' because it takes the object of joy, and it is also not called 'Detachment' because it is not the path of severance. Abhidharmakosabhasyam with Commentary, Volume 25 Taisho Tripitaka, Volume 41, No. 1823, Abhidharmakosabhasyam with Commentary Abhidharmakosabhasyam with Commentary, Volume 26 Explanation: Decisiveness is called 'Jnana' (wisdom). This chapter explains extensively, so it is called 'Differentiation'. In this chapter, the main aspects are divided into two parts: one is to explain...
諸智差別。二明智所成功德。就明諸智差別中。一明忍智見別。二明十智相殊。三明十智行相。四諸門分別。此下第一。明忍智見差別。論云。前品初說諸忍諸智。於後復說正見正智。為有忍非智耶。為有智非見耶。頌曰。
聖慧忍非智 盡無生非見 餘二有漏慧 皆智六見性
釋曰。初兩句。及第三句。餘二兩字。明無漏慧。有漏已下。明有漏慧也。聖慧忍非智者。聖慧忍。謂見道中八忍也。忍非智性。決斷名智。忍起之時。與疑得俱。未成決斷。故不名智 盡無生非見者。盡無生智。不名為見。推度名見。此之二智。已息求心。非推度故。故不名見。餘二者。謂余無漏慧。皆通智見二性。已斷疑故。推度性故 有漏慧皆智六見性者。謂有漏慧。皆智性攝。于中唯六。亦是見性。謂身見等五。及世間正見。如上聖慧。及有漏慧。皆擇法故。並慧性攝。
從此第二。明十智相殊。就中四。一明漸增至十。二明盡無生別。三明建立為十。四明法類智別治。就明漸增中三。一明二智三智。二明三增至九。三明九增至十。旦初明二智三智者。論云。智有幾種。相別云何。頌曰。
智十總有二 有漏無漏別 有漏稱世俗 無漏名法類 世俗遍為境 法智及類智 如次欲上界 苦等諦
【現代漢語翻譯】 現代漢語譯本 諸智差別（對各種智慧的區分）。二、明智所成功德（闡明由智慧所成就的功德）。就闡明諸智差別中，一、明忍智見別（闡明忍、智、見之間的區別），二、明十智相殊（闡明十種智慧各自的特點），三、明十智行相（闡明十種智慧的行相），四、諸門分別（從各個方面進行區分）。以下是第一部分，闡明忍、智、見的區別。論中說：『前面章節最初說了諸忍諸智，在後面又說了正見正智，那麼，存在有忍但不是智的情況嗎？存在有智但不是見的情況嗎？』頌文說： 『聖慧忍非智，盡無生非見，餘二有漏慧，皆智六見性。』 解釋：最初兩句和第三句中的『餘二』兩字，闡明的是無漏慧。『有漏已下』，闡明的是有漏慧。『聖慧忍非智者』，聖慧忍，指的是見道中的八忍。忍不是智的性質，決斷才叫做智。忍生起的時候，與疑同時存在，沒有形成決斷，所以不叫做智。『盡無生非見者』，盡智和無生智，不叫做見。推度才叫做見，這兩種智慧，已經止息了求知之心，不是推度，所以不叫做見。『餘二者』，指的是其餘的無漏慧，都通於智和見兩種性質，因為已經斷除了疑惑，具有推度的性質。『有漏慧皆智六見性者』，指的是有漏慧，都屬於智的範疇，其中只有六種，也屬於見的性質，指的是身見等五種邪見，以及世間的正見。如上面的聖慧和有漏慧，都是因為能夠選擇法，所以都屬於慧的性質。 從此開始第二部分，闡明十智的各自特點。其中分為四個方面：一、闡明從少到多逐漸增加到十種智慧，二、闡明盡智和無生智的區別，三、闡明建立十智的原因，四、闡明法智和類智所對治的煩惱不同。首先闡明從少到多逐漸增加，其中分為三個方面：一、闡明二智和三智，二、闡明從三智增加到九智，三、闡明從九智增加到十智。首先闡明二智和三智。論中說：『智慧有幾種？它們的區別是什麼？』頌文說： 『智十總有二，有漏無漏別，有漏稱世俗，無漏名法類，世俗遍為境，法智及類智，如次欲上界，苦等諦。』
【English Translation】 English version Distinctions of Various Wisdoms. Second, Clarifying the Merits Achieved by Wisdom. Within clarifying the distinctions of various wisdoms, first, clarifying the differences between forbearance, wisdom, and view; second, clarifying the distinct characteristics of the ten wisdoms; third, clarifying the aspects of the ten wisdoms; fourth, distinguishing from various perspectives. The following is the first part, clarifying the differences between forbearance, wisdom, and view. The treatise states: 'In the initial section of the previous chapter, various forbearances and wisdoms were discussed. Later, right view and right wisdom were mentioned. So, is there a case where there is forbearance but not wisdom? Is there a case where there is wisdom but not view?' The verse says: 'Holy wisdom-forbearance is not wisdom; Exhaustion and non-arising are not view; The remaining two defiled wisdoms; All are wisdom, six are of the nature of view.' Explanation: The first two lines and the words 'remaining two' in the third line clarify undefiled wisdom. 'Defiled and below' clarifies defiled wisdom. 'Holy wisdom-forbearance is not wisdom' refers to the eight forbearances in the path of seeing. Forbearance is not of the nature of wisdom; decisive judgment is called wisdom. When forbearance arises, it exists simultaneously with doubt and has not formed a decisive judgment, so it is not called wisdom. 'Exhaustion and non-arising are not view' means that the wisdom of exhaustion and the wisdom of non-arising are not called view. Inference is called view. These two wisdoms have already ceased the mind of seeking and are not inference, so they are not called view. 'The remaining two' refers to the remaining undefiled wisdoms, which all have both the nature of wisdom and view because they have already cut off doubt and have the nature of inference. 'Defiled wisdoms are all wisdom, six are of the nature of view' means that defiled wisdoms all belong to the category of wisdom, and only six of them also belong to the nature of view, referring to the five views of self, etc., and worldly right view. Like the above holy wisdom and defiled wisdom, they all belong to the nature of wisdom because they can choose the Dharma. From here begins the second part, clarifying the distinct characteristics of the ten wisdoms. It is divided into four aspects: first, clarifying the gradual increase from few to ten wisdoms; second, clarifying the difference between the wisdom of exhaustion and the wisdom of non-arising; third, clarifying the reason for establishing the ten wisdoms; fourth, clarifying the different afflictions that the wisdom of Dharma and the wisdom of categories counteract. First, clarifying the gradual increase from few to many, which is divided into three aspects: first, clarifying the two wisdoms and three wisdoms; second, clarifying the increase from three wisdoms to nine wisdoms; third, clarifying the increase from nine wisdoms to ten wisdoms. First, clarifying the two wisdoms and three wisdoms. The treatise states: 'How many kinds of wisdom are there? What are their differences?' The verse says: 'The ten wisdoms are generally two, Distinguished by defiled and undefiled; Defiled is called worldly; Undefiled is named Dharma and categories; Worldly pervades as its object; The wisdom of Dharma and the wisdom of categories; Respectively the desire and upper realms; The truths of suffering, etc.'
為境
釋曰。智十總有二有漏無漏別者。一世俗智。二法智。三類智。四苦智。五集智。六滅智。七道智。八他心智。九盡智。十無生智。如是十智。總為二種。一有漏智。二無漏智 有漏稱世俗者。前有漏智。名為世俗。多緣瓶等世俗境故。無漏名法類者。前無漏智。分為二種。謂法智類智也。世俗遍為境者。謂世俗智。遍緣一切有為無為之法。為所緣境 后三句者。明法類智境也。若法智。緣欲界苦等四諦為境。若類智。緣上界四諦為境。
從此第二。明三增至九。論云。即于如是三種智中。頌曰。
法類由境別 立苦等四名 皆通盡無生 初唯苦集類
釋曰。初兩句者。謂明法智類智。緣四諦境。有差別故分為苦集滅道四智也。皆通盡無生者。此上六智。至無學身。非見性者。名為盡無生。故此二智。以六智為體也 初唯苦集類者。盡無生智。初起之時。唯苦集類。以緣有頂苦集二諦。作六行相。觀有頂蘊。為境界故。初起之時。唯苦集類。後起時。方能遍緣四諦。故通六智。問何緣初位。唯緣有頂苦集為境。答有頂苦集。從無始來。未能全斷。今時初斷。故先緣彼。自生慶喜。
從此第三。明九增至十。論云。於前所說九種智中。頌曰。
法類道世俗 有成他心智
【現代漢語翻譯】 現代漢語譯本 為境
解釋說：十智總共有兩種，有漏和無漏的區別在於：一是世俗智（Samvriti-jnana，指認識世俗現象的智慧）。二是法智（Dharma-jnana，指認識四聖諦真理的智慧）。三是類智（Anvaya-jnana，指與法智相似，但應用於更高層次領域的智慧）。四是苦智（Dukkha-jnana，指認識苦諦的智慧）。五是集智（Samudaya-jnana，指認識集諦的智慧）。六是滅智（Nirodha-jnana，指認識滅諦的智慧）。七是道智（Marga-jnana，指認識道諦的智慧）。八是他心智（Para-citta-jnana，指了解他人內心的智慧）。九是盡智（Ksaya-jnana，指證得阿羅漢果位時，知道自己煩惱已盡的智慧）。十是無生智（Anutpada-jnana，指證得阿羅漢果位時，知道自己未來不再受生的智慧）。這十種智慧，總分為兩種：一是有漏智，二是無漏智。
有漏的稱為世俗智，前面的有漏智，稱為世俗智，因為它多數以瓶子等世俗事物為對象。無漏的稱為法智和類智，前面的無漏智，分為兩種，就是法智和類智。世俗智普遍地以一切法為對象，指的是世俗智，普遍地以一切有為法和無為法作為所緣境。
後面的三句話，說明法智和類智的境界。如果法智，以欲界的苦等四諦為境界；如果類智，以上界的四諦為境界。
從這裡開始第二部分，說明從三種智增加到九種智。《論》中說：『就在這三種智慧中』。頌文說：
『法智類智由境界不同，而立苦等四種名稱；都通於盡智和無生智，最初只有苦集類。』
解釋說：最初的兩句，說明法智和類智，因為所緣的四諦境界不同，所以分為苦智、集智、滅智、道智這四種智慧。『都通於盡智和無生智』，這上面的六種智慧，到了無學身（Asaiksa，指阿羅漢果位），不是見性的，稱為盡智和無生智。所以這兩種智慧，以六種智慧為本體。『最初只有苦集類』，盡智和無生智，最初生起的時候，只有苦智、集智和類智，因為以緣有頂天（Bhavagra，指三界中最高的境界）的苦集二諦，作六行相（指對四諦的十六種觀照方式）的觀照，以有頂天的蘊為境界。所以最初生起的時候，只有苦集類智，後來生起的時候，才能普遍地緣四諦，所以通於六智。問：為什麼最初的時候，只緣有頂天的苦集二諦為境界？答：有頂天的苦集二諦，從無始以來，未能完全斷除，現在開始斷除，所以先緣它們，自己產生慶幸和喜悅。
從這裡開始第三部分，說明從九種智增加到十種智。《論》中說：『在前面所說的九種智慧中』。頌文說：
『法智、類智、道智、世俗智，有成就他心智。』
【English Translation】 English version On the Realm
Explanation: There are two categories of the ten wisdoms: those with outflows (Sanskrit: sāsrava) and those without outflows (Sanskrit: anāsrava). They are: 1. Worldly Wisdom (Samvriti-jnana, wisdom that recognizes worldly phenomena). 2. Dharma Wisdom (Dharma-jnana, wisdom that recognizes the truth of the Four Noble Truths). 3. Categorical Wisdom (Anvaya-jnana, wisdom similar to Dharma Wisdom but applied to higher realms). 4. Wisdom of Suffering (Dukkha-jnana, wisdom that recognizes the Truth of Suffering). 5. Wisdom of Accumulation (Samudaya-jnana, wisdom that recognizes the Truth of the Cause of Suffering). 6. Wisdom of Cessation (Nirodha-jnana, wisdom that recognizes the Truth of the Cessation of Suffering). 7. Wisdom of the Path (Marga-jnana, wisdom that recognizes the Truth of the Path to the Cessation of Suffering). 8. Wisdom of Knowing Others' Minds (Para-citta-jnana, wisdom that understands the minds of others). 9. Exhaustive Wisdom (Ksaya-jnana, wisdom that, upon attaining Arhatship, knows that one's afflictions are exhausted). 10. Wisdom of Non-arising (Anutpada-jnana, wisdom that, upon attaining Arhatship, knows that one will not be reborn in the future). These ten wisdoms are broadly divided into two types: wisdom with outflows and wisdom without outflows.
That with outflows is called Worldly Wisdom. The preceding wisdom with outflows is called Worldly Wisdom because it mostly takes worldly objects like jars as its objects. That without outflows is called Dharma and Categorical Wisdom. The preceding wisdom without outflows is divided into two types: Dharma Wisdom and Categorical Wisdom. Worldly Wisdom universally takes all dharmas as its objects, referring to Worldly Wisdom universally taking all conditioned and unconditioned dharmas as its object.
The following three sentences explain the realm of Dharma and Categorical Wisdom. If it is Dharma Wisdom, it takes the Four Noble Truths of the Desire Realm as its object; if it is Categorical Wisdom, it takes the Four Noble Truths of the Form and Formless Realms as its object.
From here begins the second part, explaining the increase from three wisdoms to nine. The Treatise says: 'Within these three wisdoms.' The verse says:
'Dharma and Categorical Wisdom are distinguished by their realms, establishing the four names of Suffering, etc.; all are connected to Exhaustive and Non-arising Wisdom, initially only Suffering, Accumulation, and Category.'
Explanation: The first two sentences explain that Dharma and Categorical Wisdom are divided into the four wisdoms of Suffering, Accumulation, Cessation, and Path because the realms of the Four Noble Truths they cognize are different. 'All are connected to Exhaustive and Non-arising Wisdom' refers to the six wisdoms above, which, upon reaching the state of non-learning (Asaiksa, referring to the state of Arhatship), are not of the nature of seeing and are called Exhaustive and Non-arising Wisdom. Therefore, these two wisdoms take the six wisdoms as their essence. 'Initially only Suffering, Accumulation, and Category' means that when Exhaustive and Non-arising Wisdom first arise, they only consist of the Wisdom of Suffering, the Wisdom of Accumulation, and Categorical Wisdom because they contemplate the Truths of Suffering and Accumulation in the Realm of Neither Perception Nor Non-perception (Bhavagra, referring to the highest realm in the Three Realms), with the six aspects (referring to the sixteen aspects of contemplation on the Four Noble Truths), taking the aggregates of the Realm of Neither Perception Nor Non-perception as their object. Therefore, when they first arise, they only consist of the Wisdom of Suffering, Accumulation, and Category; only later can they universally cognize the Four Noble Truths, thus connecting to the six wisdoms. Question: Why, in the beginning, do they only take the Truths of Suffering and Accumulation in the Realm of Neither Perception Nor Non-perception as their object? Answer: The Truths of Suffering and Accumulation in the Realm of Neither Perception Nor Non-perception have not been completely severed since beginningless time; now they are beginning to be severed, so they are first cognized, and one generates joy and delight.
From here begins the third part, explaining the increase from nine wisdoms to ten. The Treatise says: 'Within the nine wisdoms mentioned above.' The verse says:
'Dharma Wisdom, Categorical Wisdom, Path Wisdom, Worldly Wisdom, some achieve the Wisdom of Knowing Others' Minds.'
于勝地根位 去來世不知 法類不相知 聲聞麟喻佛 如次知見道 二三念一切
釋曰。法類道世俗有成他心智者。謂法智。類智。道智。世俗智。此之四智。成他心智。若知他無漏心。以法類道他心智知也 若知他有漏心。以世俗他心智 知故由四智。成他心智 于勝地根位去來世不知者。明他心智。不知上地心也。不知于勝地勝根勝位及去來心。皆不能知。不知勝地者。謂下地他心智。不知上地心也。不知勝根者。謂信解。時解脫。鈍根他心智。不知見至不時解脫心。不知勝位者。謂不還聲聞。無學。獨覺。大覺。他心智。前前不知後後者心 不知去來心者。謂唯現在。他心心所。為境界故 法類不相知者。法智所攝他心智。不知類品心。類智所攝。他心智。不知法品心。謂法智。他心智。以欲界全分對治。為所緣境。若類智他心智。以上界全分對治。為所緣境故。此二智互不相緣 聲聞麟喻佛如次知見道二三念一切者。聲聞知見道二念心。謂知苦法忍及苦法智也。麟覺知見道三念心。謂知初二念。及第八集類智心也。佛知見道一切心。問聲聞知初二念心已。何故不即知第三苦類忍耶。答初二念心。是法分心。第三念等。是類分心。法類不同。所緣境別故不能知 若為更知類分心故。別修類
【現代漢語翻譯】 現代漢語譯本 『于勝地根位，去來世不知』：對於殊勝的境界、根性和地位，以及過去未來之事，他心智是無法完全知曉的。 『法類不相知，聲聞麟喻佛』：法智和類智之間互不相知，聲聞、麟喻（獨覺）和佛陀所證知的『道』的念頭數量各不相同。
釋義： 『法類道世俗有成他心智者』：能夠成就他心智的四種智慧是法智、類智、道智和世俗智。這四種智慧成就了他心智。如果想知道他人的無漏心，就要用法智、類智、道智和他心智來了解；如果想知道他人的有漏心，就要用世俗的他心智來了解。因此，他心智是由這四種智慧成就的。 『于勝地根位去來世不知者』：這說明他心智無法完全知曉更高層次的心。對於殊勝的境界、殊勝的根性和殊勝的地位，以及過去和未來的心，他心智都不能完全知曉。『不知勝地者』，指的是下地的他心智無法知曉上地的心。『不知勝根者』，指的是信解、時解脫、鈍根的他心智無法知曉見至、不時解脫的心。『不知勝位者』，指的是不還果的聲聞、無學、獨覺、大覺（佛陀）的他心智，前者的他心智無法知曉後者的心。『不知去來心者』，指的是他心智只能以現在的心和心所為境界。 『法類不相知者』：法智所包含的他心智無法知曉類品的心，類智所包含的他心智無法知曉法品的心。法智的他心智以欲界全部分的對治為所緣境，而類智的他心智以上界全部分的對治為所緣境。因此，這兩種智慧無法互相緣取。 『聲聞麟喻佛如次知見道二三念一切者』：聲聞知見『道』時，能知二念心，即知苦法忍和苦法智。麟喻（獨覺）覺知見『道』時，能知三念心，即知最初的二念心，以及第八個集類智心。佛陀知見『道』時，能知一切心。問：聲聞在知曉最初的二念心之後，為什麼不能立即知曉第三個苦類忍呢？答：最初的二念心是法分心，第三念等是類分心。由於法分和類分不同，所緣境也不同，所以無法知曉。如果爲了進一步瞭解類分心，就需要另外修習類智。
【English Translation】 English version 'Yu Sheng Di Gen Wei, Qu Lai Shi Bu Zhi': Regarding superior realms, faculties, and positions, as well as past and future events, the mind-reading wisdom (他心智, tāxīnzhì) is unable to fully comprehend. 'Fa Lei Bu Xiang Zhi, Sheng Wen Lin Yu Fo': The wisdom of phenomena (法智, fǎzhì) and the wisdom of categories (類智, lèi zhì) do not know each other. The number of thoughts known by the Hearers (聲聞, shēngwén), Pratyekabuddhas (麟喻, lín yù, also known as Solitary Buddhas), and Buddhas (佛, fó) when realizing the 'path' (道, dào) are different.
Explanation: 'Fa Lei Dao Shi Su You Cheng Ta Xin Zhi Zhe': The four wisdoms that can accomplish mind-reading wisdom are the wisdom of phenomena, the wisdom of categories, the wisdom of the path, and conventional wisdom (世俗智, shìsúzhì). These four wisdoms accomplish mind-reading wisdom. If one wants to know the uncontaminated mind of others, one must use the wisdom of phenomena, the wisdom of categories, the wisdom of the path, and mind-reading wisdom to understand it. If one wants to know the contaminated mind of others, one must use conventional mind-reading wisdom to understand it. Therefore, mind-reading wisdom is accomplished by these four wisdoms. 'Yu Sheng Di Gen Wei Qu Lai Shi Bu Zhi Zhe': This explains that mind-reading wisdom cannot fully know higher-level minds. Regarding superior realms, superior faculties, superior positions, and past and future minds, mind-reading wisdom cannot fully know them. 'Bu Zhi Sheng Di Zhe' refers to the mind-reading wisdom of a lower realm not being able to know the mind of a higher realm. 'Bu Zhi Sheng Gen Zhe' refers to the mind-reading wisdom of those with faith-understanding (信解, xìn jiě), liberation in due season (時解脫, shí jiětuō), and dull faculties not being able to know the minds of those who have attained insight (見至, jiàn zhì) and liberation out of season (不時解脫, bù shí jiětuō). 'Bu Zhi Sheng Wei Zhe' refers to the mind-reading wisdom of Anagamins (不還, bù huán), Arhats (無學, wúxué), Pratyekabuddhas, and Samyaksaṃbuddhas (大覺, dàjué) where the mind-reading wisdom of the former cannot know the minds of the latter. 'Bu Zhi Qu Lai Xin Zhe' refers to mind-reading wisdom only taking present minds and mental factors as its object. 'Fa Lei Bu Xiang Zhi Zhe': The mind-reading wisdom included in the wisdom of phenomena cannot know the minds of the category division, and the mind-reading wisdom included in the wisdom of categories cannot know the minds of the phenomena division. The mind-reading wisdom of the wisdom of phenomena takes the entire counteractive force of the desire realm as its object, while the mind-reading wisdom of the wisdom of categories takes the entire counteractive force of the upper realms as its object. Therefore, these two wisdoms cannot mutually cognize each other. 'Sheng Wen Lin Yu Fo Ru Ci Zhi Jian Dao Er San Nian Yi Qie Zhe': When a Hearer knows the 'path', they can know two thoughts, namely the forbearance of suffering-dharma (苦法忍, kǔ fǎ rěn) and the knowledge of suffering-dharma (苦法智, kǔ fǎ zhì). When a Pratyekabuddha realizes the 'path', they can know three thoughts, namely the first two thoughts and the eighth thought of the knowledge of the category of accumulation (集類智, jí lèi zhì). When a Buddha knows the 'path', they can know all thoughts. Question: After a Hearer knows the first two thoughts, why can't they immediately know the third, the suffering-category forbearance? Answer: The first two thoughts are the phenomena division mind, and the third thought and so on are the category division mind. Because the phenomena division and the category division are different, and the objects of cognition are also different, they cannot be known. If one wants to further understand the category division mind, one needs to separately cultivate the wisdom of categories.
分他心加行。經十三念(聲聞由上加行。或中加行。故十三念也)。加行方滿。彼已度至第十六心。雖知此心。而非見道。問何故麟覺。能知第八集類智心。答謂此麟覺。知法分心初二念已。為欲更知類分心。故別修類分他心加行。經五念心。加行即滿(謂麟覺根勝。故但由下加行。五念心也)。故能知彼第八集類智心。世尊欲知。不由加行。故於見道。一切能知。
從此第二。明盡無生智。論云。盡無生智。二相何別。頌曰。
智於四聖諦 知我已知等 不應更知等 如次盡無生
釋曰。謂無學位。若正自知我已知苦。我已斷集。我已證滅。我已修道。是名盡智。若正自知我已知苦不復更知。我已斷集。不復更斷。我已證滅。不復更證。我已修道。不應更修。名無生智。論云。如是十智。相攝云何。謂世俗智。攝一全一少分(攝他心智名一少分)。法智。類智。各攝一全七少分(苦等四智。盡智無生智。及他心智。攝此七少分也)。苦集滅智。各攝一全四少分(四少分者。謂法智類智。盡智無生智也)。道智。攝一全五少分(五少分者。謂法智。類智。盡智。無生智。他心智也)。他心智。攝一全四少分(法智。類智。道智。世俗智也)。盡無生智各攝一全六少分(六少分者。謂四諦智。法
【現代漢語翻譯】 現代漢語譯本 關於他心智的加行。經文說，聲聞乘修行者通過上等或中等加行，需要經歷十三念才能圓滿。當加行圓滿時，他們已經到達第十六個心念。雖然他們知道這個心念，但這並非見道。問：為什麼麟覺（Pratyekabuddha，緣覺佛）能夠知道第八個集類智心？答：因為麟覺在知道法類智心的最初兩個心念后，爲了進一步瞭解類類智心，特別修習了類類智的他心智加行，經歷了五個心念就圓滿了（因為麟覺根器殊勝，所以只需下等加行，五個心念即可）。因此，他能夠知道第八個集類智心。而世尊（Buddha，佛陀）想要了解，不需要通過加行，所以在見道時，一切都能知曉。
從此第二部分，闡明盡智（Ksayajnana）和無生智（Anutpadajnana）。論中說：『盡智和無生智，這兩種智慧有什麼區別？』頌文說：
對於四聖諦（Four Noble Truths），知『我已知』等，『不應更知』等，依次是盡智和無生智。
解釋：在無學位的聖者，如果正確地知道『我已知苦（Dukkha，苦諦）』，『我已斷集（Samudaya，集諦）』，『我已證滅（Nirodha，滅諦）』，『我已修道（Magga，道諦）』，這稱為盡智。如果正確地知道『我已知苦，不需再知』，『我已斷集，不需再斷』，『我已證滅，不需再證』，『我已修道，不應再修』，這稱為無生智。論中說：『這十種智慧，如何相互包含？』世俗智（Samvrti-jnana）包含一個完整和一個少部分（包含他心智的一個少部分）。法智（Dharma-jnana）和類智（Anvaya-jnana）各自包含一個完整和七個少部分（苦等四智，盡智，無生智，以及他心智，包含這七個少部分）。苦智（Dukkha-jnana），集智（Samudaya-jnana），滅智（Nirodha-jnana）各自包含一個完整和四個少部分（四個少部分是：法智，類智，盡智，無生智）。道智（Magga-jnana）包含一個完整和五個少部分（五個少部分是：法智，類智，盡智，無生智，他心智）。他心智（Paracitta-jnana）包含一個完整和四個少部分（法智，類智，道智，世俗智）。盡智和無生智各自包含一個完整和六個少部分（六個少部分是：四諦智，法
【English Translation】 English version The additional practices for knowledge of others' minds. The sutra says that Sravakas (hearers) need thirteen moments of thought (because Sravakas use superior or intermediate additional practices, hence thirteen moments of thought) to complete the additional practices. When the additional practices are complete, they have reached the sixteenth thought. Although they know this thought, it is not the path of seeing. Question: Why can a Pratyekabuddha (Solitary Buddha) know the eighth Samudaya-anvaya-jnana (knowledge of arising in the category of dependent origination) mind? Answer: Because this Pratyekabuddha, after knowing the first two thoughts of Dharma-anvaya-jnana (knowledge of the law in the category of dependent origination), specially cultivates the additional practices for knowledge of others' minds in the category of dependent origination in order to further understand the Anvaya-anvaya-jnana (knowledge of dependent origination in the category of dependent origination) mind, and completes it after five moments of thought (because the Pratyekabuddha's faculties are superior, so only inferior additional practices are needed, five moments of thought). Therefore, he can know the eighth Samudaya-anvaya-jnana mind. The Buddha (World Honored One) wants to know without going through additional practices, so in the path of seeing, he can know everything.
From this second part, the Ksayajnana (knowledge of exhaustion) and Anutpadajnana (knowledge of non-arising) are explained. The treatise says: 'What is the difference between Ksayajnana and Anutpadajnana?' The verse says:
Regarding the Four Noble Truths, knowing 'I have already known' etc., 'should not know further' etc., are respectively Ksayajnana and Anutpadajnana.
Explanation: In the state of no more learning, if one correctly knows 'I have already known suffering (Dukkha)', 'I have already eliminated the cause of suffering (Samudaya)', 'I have already realized cessation (Nirodha)', 'I have already cultivated the path (Magga)', this is called Ksayajnana. If one correctly knows 'I have already known suffering, no need to know further', 'I have already eliminated the cause of suffering, no need to eliminate further', 'I have already realized cessation, no need to realize further', 'I have already cultivated the path, should not cultivate further', this is called Anutpadajnana. The treatise says: 'How do these ten kinds of knowledge contain each other?' Samvrti-jnana (conventional knowledge) contains one whole and one small part (contains one small part of knowledge of others' minds). Dharma-jnana and Anvaya-jnana each contain one whole and seven small parts (the four truths of suffering etc., Ksayajnana, Anutpadajnana, and knowledge of others' minds, contain these seven small parts). Dukkha-jnana, Samudaya-jnana, Nirodha-jnana each contain one whole and four small parts (the four small parts are: Dharma-jnana, Anvaya-jnana, Ksayajnana, Anutpadajnana). Magga-jnana contains one whole and five small parts (the five small parts are: Dharma-jnana, Anvaya-jnana, Ksayajnana, Anutpadajnana, knowledge of others' minds). Paracitta-jnana (knowledge of others' minds) contains one whole and four small parts (Dharma-jnana, Anvaya-jnana, Magga-jnana, Samvrti-jnana). Ksayajnana and Anutpadajnana each contain one whole and six small parts (the six small parts are: the four truths, Dharma-
智。類智也)。
從此第三。建立十智。論云。云何二智(有漏無漏)。建立為十。頌曰。
由自性對治 行相行相境 加行辦因圓 故建立十智
釋曰。由七緣故。立二為十。一由自性故。立世俗智。體是有漏世俗法故 二對治故。立法類智。全能對治欲上界故 三行相故。立苦集智。此二智境。體雖無別。而行相別故。立二智。謂苦智作苦空等四行也。集智作因集等四行別也 四行相境別故。立滅道智。言行別者。謂滅智作滅靜等行。道智作道如等行。言境別者。謂滅智。緣滅諦無為境。道智緣道諦有為境也 五加行故。立他心智。本修加行。謂知他心故。約加行。名他心智 六事辦故。建立盡智。事辦身中。最初生故 七因圓故。立無生智。一切聖道。為因生故。
從此第四。明法類兼治。論云。知上所言法智類智。全能對治欲上界法。為有少分治上欲耶。頌曰。
緣滅道法智 于修道位中 兼治上修斷 類無能治欲
釋曰。修道所攝滅道法智。斷欲界已。兼能對治上界修斷。欲之滅道。勝上界故。已除自怨。兼除他敵故。由此類智無能治欲。
從此大文第三。明十智行相。就中三。一明十智行相。二明行攝淨盡。三明實體能所。且初行相者。論云。於此
【現代漢語翻譯】 現代漢語譯本：智，是類智（Leizhi）的一種。
從此第三部分，建立十智。論中說：『如何將二智（有漏無漏）建立為十智？』頌文說：
『由自性對治，行相行相境，加行辦因圓，故建立十智。』
解釋說：由於七種緣故，將二智建立為十智。第一，由自性故，建立世俗智（Shisuzhi），其體是有漏的世俗法。第二，對治故，建立法類智（Faleizhi），完全能夠對治欲界和上界。第三，行相故，建立苦智（Kuzhi）和集智（Jizhi），這兩種智的境，體雖然沒有差別，但是行相有差別，所以建立為二智。所謂苦智，是作苦、空等四種行相；集智，是作因、集等四種行相的差別。第四，行相境別故，建立滅智（Miezhi）和道智（Daozhi）。所說行相差別，是指滅智作滅、靜等行相，道智作道、如等行相。所說境差別，是指滅智緣滅諦（Miedi）的無為境，道智緣道諦（Daodi）的有為境。第五，加行故，建立他心智（Taxinzhi），根本是修加行，即爲了知他人之心。根據加行，名為他心智。第六，事辦故，建立盡智（Jinzhi），在自身中最初產生。第七，因圓故，建立無生智（Wushengzhi），一切聖道（Shengdao），都是因為這個原因而產生。
從此第四部分，闡明法智類智兼能對治。論中說：『知道上面所說的法智類智，完全能夠對治欲界和上界的法，那麼，是否有少部分能夠對治上界和欲界呢？』頌文說：
『緣滅道法智，于修道位中，兼治上修斷，類無能治欲。』
解釋說：修道所包含的滅道法智，斷除欲界之後，兼能對治上界的修斷。因為欲界的滅道，勝過上界。已經除掉了自身的怨敵，兼能除掉其他的敵人。因此，類智沒有能力對治欲界。
從此大文的第三部分，闡明十智的行相。其中分為三部分：第一，闡明十智的行相；第二，闡明行相的攝盡；第三，闡明實體和能所。首先是行相，論中說：
【English Translation】 English version: Wisdom is a type of Leizhi (類智, wisdom of categories).
From this third section, the establishment of the ten wisdoms. The treatise says: 'How are the two wisdoms (with outflows and without outflows) established as ten?' The verse says:
'Due to self-nature, counteraction, aspects, aspects of objects, additional practices, accomplishment, and complete causes, therefore the ten wisdoms are established.'
The explanation says: Due to seven reasons, the two are established as ten. First, due to self-nature, Shisuzhi (世俗智, conventional wisdom) is established, its substance being the mundane dharmas with outflows. Second, due to counteraction, Faleizhi (法類智, wisdom of dharma categories) is established, which is fully capable of counteracting the desire realm and the realms above. Third, due to aspects, Kuzhi (苦智, wisdom of suffering) and Jizhi (集智, wisdom of accumulation) are established. Although the objects of these two wisdoms have no difference in substance, their aspects are different, so they are established as two wisdoms. The so-called Kuzhi performs the four aspects of suffering, emptiness, etc.; Jizhi performs the four aspects of cause, accumulation, etc. Fourth, due to the difference in aspects and objects, Miezhi (滅智, wisdom of cessation) and Daozhi (道智, wisdom of the path) are established. The difference in aspects refers to Miezhi performing the aspects of cessation, tranquility, etc., and Daozhi performing the aspects of the path, suchness, etc. The difference in objects refers to Miezhi taking Nirvana (滅諦, Miedi), the unconditioned, as its object, and Daozhi taking the path (道諦, Daodi), the conditioned, as its object. Fifth, due to additional practices, Taxinzhi (他心智, wisdom of knowing others' minds) is established, the root of which is cultivating additional practices, namely, knowing the minds of others. Based on additional practices, it is named Taxinzhi. Sixth, due to the accomplishment of the matter, Jinzhi (盡智, wisdom of exhaustion) is established, which is initially produced in oneself. Seventh, due to the completeness of the cause, Wushengzhi (無生智, wisdom of non-arising) is established, because all the noble paths (Shengdao, 聖道) arise from this cause.
From this fourth section, clarifying that Faleizhi can also counteract. The treatise says: 'Knowing that the Faleizhi mentioned above is fully capable of counteracting the dharmas of the desire realm and the realms above, is there a small part that can counteract the realms above and the desire realm?' The verse says:
'Faleizhi, which contemplates cessation and the path, within the stage of cultivation, also counteracts the cultivation to be abandoned in the upper realms, but Leizhi has no ability to counteract desire.'
The explanation says: The Miezhi and Daozhi contained in the path of cultivation, after eliminating the desire realm, can also counteract the cultivation to be abandoned in the upper realms. Because the cessation and path of the desire realm are superior to the upper realms. Having eliminated one's own enemy, one can also eliminate other enemies. Therefore, Leizhi has no ability to counteract desire.
From this third part of the main text, clarifying the aspects of the ten wisdoms. It is divided into three parts: first, clarifying the aspects of the ten wisdoms; second, clarifying the complete inclusion of the aspects; and third, clarifying the substance and the capable and the object. First, regarding the aspects, the treatise says:
十智中。誰有何行相。頌曰。
法智及類智 行相俱十六 世俗此及余 四諦智各四 他心智無漏 唯四謂緣道 有漏自相緣 俱但緣一事 盡無生十四 謂離空非我
釋曰。法智及類智行相俱十六者。謂法智緣欲界四諦。作苦空等十六行相。類智緣上界四諦。亦作十六行相也 世俗此及餘者。謂世俗智。作此十六行。及作所餘自共相行。以世俗智。緣一切法故 四諦智各四者。苦等四智。各有自諦四種行相也 他心智無漏唯四謂緣道者。此明他心智。若無漏者。唯四行相。謂緣道諦。作四行相。有漏自相緣者。有漏他心智。緣自相境。緣心心所自相法故。如境既自相。行相亦自相也。俱但緣一事者。有漏無漏。二他心智。俱緣一事。謂緣心時。不緣心所。緣受等時。不緣想等。論云。諸他心智。有決定相。謂唯能取欲色界系(簡無色界。不知上故)及非所繫(緣無漏故也)他相續中。(緣他身也)現在(不緣過未)同類(法分他心智。知法分心。類分他心智。知類分心。有漏他心智。知有漏心。無漏他心智。知無漏心也)心心所法(不緣色故)一實自相。為所緣境(唯緣一事。名為一也。不緣假法。名實也。不緣共相。名自相也)空無相不相應(三解脫分別也。謂緣道諦。作四行相。
【現代漢語翻譯】 現代漢語譯本 十智（Dasabala-jnana，佛的十種智慧）中，每一種智慧具有什麼樣的行相（ākāra，相狀、特徵）？頌文說：
『法智（dharma-jnana，知曉世俗諦的智慧）及類智（anvaya-jnana，知曉勝義諦的智慧），行相都是十六種。 世俗智（samvrti-jnana，認識世間法的智慧）對於此（四諦）及其他，四諦智（satya-jnana，關於四聖諦的智慧）各有四種。 他心智（paracitta-jnana，知曉他人心念的智慧）如果是無漏的，只有四種，即緣于道諦。 有漏的他心智緣于自相（svalaksana，事物自身獨特的性質），都只是緣於一件事。 盡智（ksaya-jnana，斷盡煩惱的智慧）和無生智（anutpada-jnana，不再產生煩惱的智慧）有十四種，即離空、非我。』
解釋：『法智及類智行相俱十六者』，意思是法智緣于欲界的四諦，產生苦、空等十六種行相。類智緣于上界的四諦，也產生十六種行相。
『世俗此及餘者』，意思是世俗智產生這十六種行相，以及產生其餘的自相和共相（samanya-laksana，事物普遍的性質）的行相。因為世俗智緣於一切法。
『四諦智各四者』，意思是苦智（duhkha-jnana，關於苦諦的智慧）等四種智慧，各自對於其所對應的諦，有四種行相。
『他心智無漏唯四謂緣道者』，這裡說明他心智，如果是無漏的，只有四種行相，即緣于道諦，產生四種行相。『有漏自相緣者』，有漏的他心智緣于自相境，因為緣於心和心所的自相法。如同所緣境是自相，行相也是自相。
『俱但緣一事者』，有漏和無漏的兩種他心智，都只緣於一件事。即緣於心時，不緣於心所；緣于受等心所時，不緣于想等心所。論中說：『諸他心智，有決定相，即只能取欲界系（因為沒有無色界，不知上界）及非所繫（因為緣于無漏）的他相續中（緣於他人之身），現在（不緣於過去和未來）同類（法分他心智，知法分心；類分他心智，知類分心；有漏他心智，知有漏心；無漏他心智，知無漏心）的心和心所法（不緣於色法），以一真實自相，作為所緣境（只緣於一件事，稱為一；不緣于假法，稱為實；不緣于共相，稱為自相）。』空、無相、不相應（這是三種解脫之門的分別。即緣于道諦，產生四種行相）。
【English Translation】 English version Among the ten wisdoms (Dasabala-jnana, the ten powers of a Buddha), what are the characteristics (ākāra, aspects, features) of each? The verse says:
'Dharma-jnana (knowledge of worldly truth) and Anvaya-jnana (knowledge of ultimate truth) both have sixteen characteristics. Samvrti-jnana (knowledge of conventional truth) has these (sixteen) and others; the four Satya-jnanas (knowledge of the Four Noble Truths) each have four. Paracitta-jnana (knowledge of others' minds), if unconditioned (anāsrava), has only four, namely, related to the Path Truth. Conditioned (sāsrava) Paracitta-jnana is related to the self-characteristic (svalaksana, unique nature of things), and only related to one thing. Ksaya-jnana (knowledge of the exhaustion of defilements) and Anutpada-jnana (knowledge of non-arising) have fourteen, namely, devoid of emptiness, devoid of self.'
Explanation: 'Dharma-jnana and Anvaya-jnana both have sixteen characteristics' means that Dharma-jnana, related to the Four Noble Truths of the Desire Realm, produces sixteen characteristics such as suffering and emptiness. Anvaya-jnana, related to the Four Noble Truths of the Form and Formless Realms, also produces sixteen characteristics.
'Samvrti-jnana has these and others' means that Samvrti-jnana produces these sixteen characteristics, as well as producing the remaining characteristics of self-characteristic (svalaksana) and general characteristic (samanya-laksana, common nature of things). Because Samvrti-jnana is related to all dharmas.
'The four Satya-jnanas each have four' means that the four wisdoms, such as Duhkha-jnana (knowledge of the Truth of Suffering), each have four characteristics related to their corresponding Truth.
'Paracitta-jnana, if unconditioned, has only four, namely, related to the Path Truth' explains that Paracitta-jnana, if unconditioned, has only four characteristics, namely, related to the Path Truth, producing four characteristics. 'Conditioned, related to the self-characteristic' means that conditioned Paracitta-jnana is related to the self-characteristic object, because it is related to the self-characteristic dharmas of mind and mental factors. Just as the object is self-characteristic, so are the characteristics.
'Both are only related to one thing' means that both conditioned and unconditioned Paracitta-jnana are only related to one thing. That is, when related to the mind, it is not related to the mental factors; when related to mental factors such as feeling, it is not related to mental factors such as perception. The treatise says: 'All Paracitta-jnanas have a definite characteristic, namely, they can only grasp the Desire Realm (because there is no Formless Realm, not knowing the higher realms) and the unrelated (because it is related to the unconditioned) in the continuum of others (related to the body of others), the present (not related to the past and future), the same kind (Dharma-division Paracitta-jnana knows Dharma-division mind; Anvaya-division Paracitta-jnana knows Anvaya-division mind; conditioned Paracitta-jnana knows conditioned mind; unconditioned Paracitta-jnana knows unconditioned mind) of mind and mental factors (not related to form), with one real self-characteristic, as the object (only related to one thing, called one; not related to false dharmas, called real; not related to general characteristics, called self-characteristic).' Emptiness, signlessness, non-association (these are the distinctions of the three doors of liberation. Namely, related to the Path Truth, producing four characteristics).
與無愿解脫門相應。不作空非我行。不與空解脫門相應。不作滅諦四行相。不與無相解脫門。相應之也)盡無生。所不攝(他心智。是見性故。彼不攝之)不在見道無間道中(修他心智。容預時修。見道速疾。非容預故。無間道中。正斷惑故。亦非容預。故彼二位。無他心智)余所不遮。如應容有(余修道位。加行解脫。勝進三道。此位不遮容有他心智也。已上論文也)盡無生十四謂離空非我者。盡無生智。十六行中。除空非我。有餘十四行相。由此二智于出觀時。作如是言。我生已盡。梵行已。立所作已辦。不受後有 我生等言。涉於世俗。故於觀中。離空非我。
從此第二。明行攝淨盡。論云。為有無漏越此十六。為更有餘行相攝不。頌曰。
凈無越十六 余說有論故
釋曰。上句述正宗。下句敘異說。凈無越十六者。無漏為凈。大毗婆娑諸論師言。無有無漏行相。越此十六行相也。余說有論故者。有餘西方師。說有無漏行相。越此十六。由識身足本論說故。彼論說云。頗有不繫心。能分別欲界系法耶(彼論問也)曰能分別。謂非常故。苦故。空故。非我故。因故。集故。生故。緣故。有如是處。有如是事。如理所引。了別(已上本論答前問)西方論師意。彼論既于非常等八行相外。言別有有
【現代漢語翻譯】 現代漢語譯本：與無愿解脫門相應，不做空、非我之行。不與空解脫門相應，不做滅諦四行相。不與無相解脫門相應（盡無生智不與之相應，因為他心智是見性，所以不包含在內）。不在見道無間道中（修他心智可以在空閑時進行，而見道迅速，沒有空閑，無間道正在斷惑，也沒有空閑，所以這兩個階段沒有他心智）。其餘沒有遮止的，應該容許存在（其餘修道位，如加行、解脫、勝進三道，這個階段不禁止他心智的存在。以上是論文內容）。盡無生十四，指的是離開空、非我者。盡無生智在十六行中，除了空、非我，還有其餘十四種行相。因為這兩種智慧在出觀時，會這樣說：『我生已盡，梵行已立，所作已辦，不受後有。』『我生』等言語，涉及到世俗，所以在觀中，要離開空、非我。 從此第二部分，闡明行攝淨盡。論中說：『有沒有無漏法超越這十六種行相，或者有沒有其餘行相包含在內？』頌詞說：『凈無越十六，余說有論故。』解釋說：上句陳述正宗，下句敘述不同的說法。『凈無越十六』，無漏即是清凈。大毗婆沙的各位論師說，沒有無漏的行相超越這十六種行相。『余說有論故』，有其餘西方的論師說，有無漏的行相超越這十六種行相，因為《識身足論》的原本中有這樣的說法。該論中說：『有沒有不繫縛的心，能夠分別欲界繫縛的法呢？』（這是該論的提問）回答說：『能夠分別，因為是無常故、苦故、空故、非我故、因故、集故、生故、緣故。有這樣的處所，有這樣的事情，如理所引導的了別。』（以上是本論對前面問題的回答）西方論師的觀點是，該論既然在無常等八種行相之外，說了別有有
【English Translation】 English version: It corresponds to the 'Wishlessness Liberation Door' (Anatha Vimoksha Mukha), not practicing emptiness or non-self. It does not correspond to the 'Emptiness Liberation Door' (Shunyata Vimoksha Mukha), not practicing the four aspects of the 'Truth of Cessation' (Nirodha Satya). It does not correspond to the 'Signlessness Liberation Door' (Animitta Vimoksha Mukha) (The 'Exhaustion of Non-arising Wisdom' (Kshaya-anutpada-jnana) does not correspond to it, because 'Other-minds Knowledge' (Paracitta-jnana) is of the nature of seeing, so it is not included). It is not in the 'Path of Seeing' (Darshana-marga) or the 'Path of No-gap' (Anantarya-marga) (Cultivating 'Other-minds Knowledge' can be done in leisure time, while the 'Path of Seeing' is rapid and allows no leisure, and the 'Path of No-gap' is precisely for cutting off afflictions, so it also allows no leisure, hence these two stages do not have 'Other-minds Knowledge'). What is not prohibited is allowed to exist as appropriate (The remaining stages of the 'Path of Cultivation' (Bhavana-marga), such as the 'Application', 'Liberation', and 'Superior Progress' paths, do not prohibit the existence of 'Other-minds Knowledge' in this stage. The above is the content of the treatise). 'Exhaustion of Non-arising Fourteen' refers to those who are apart from emptiness and non-self. In the sixteen aspects of the 'Exhaustion of Non-arising Wisdom', apart from emptiness and non-self, there are fourteen remaining aspects. Because these two wisdoms, when emerging from contemplation, will say: 'Birth is exhausted, the holy life is established, what needs to be done is done, there is no more future existence.' The words 'My birth' etc., involve the mundane, so in contemplation, one must be apart from emptiness and non-self. From this second part, it clarifies the complete inclusion of actions and purity. The treatise says: 'Is there any unconditioned (Anasrava) dharma that transcends these sixteen aspects, or are there any other aspects included within?' The verse says: 'Purity does not transcend sixteen, others say there is treatise reason.' The explanation is: The first line states the orthodox view, the second line narrates different views. 'Purity does not transcend sixteen', unconditioned is purity. The various masters of the 'Great Vibhasha' (Mahavibhasa) say that there is no unconditioned aspect that transcends these sixteen aspects. 'Others say there is treatise reason', some other Western masters say that there are unconditioned aspects that transcend these sixteen, because the original 'Corpus of Consciousness Foot Treatise' (Vijnanakaya-pada-shastra) says so. That treatise says: 'Is there a mind that is not bound, that can distinguish the dharmas bound to the 'Desire Realm' (Kama-dhatu)?' (This is the question of that treatise) The answer is: 'It can distinguish, because it is impermanent (Anitya), suffering (Duhkha), empty (Shunya), non-self (Anatma), cause (Hetu), accumulation (Samudaya), arising (Prabhava), condition (Pratyaya). There is such a place, there is such a thing, the distinct understanding guided by reason.' (The above is the answer of this treatise to the previous question) The view of the Western masters is that, since the treatise, apart from the eight aspects such as impermanence, has said that there is a separate existence
是處有是事二行相。故知離十六行相。外別有有是處。有是事。二無漏行相也。
從此第三。明實體能所。論云十六行相。實事有幾(一問)。何謂行相(二問)。能行所行(此有兩問。一問能行。二問所行也)。頌曰。
行相實十六 此體唯是慧 能行有所緣 所行諸有法
釋曰。初句答第一問。次句答第二問。次句答第三問。第四句答第四問。行相實十六者。行相名既十六。其實體亦十六也。苦諦有四。非常苦空非我待緣故。非常。逼迫性故苦。違我所見故空。違我見故非我 集諦有四。因集生緣。如種理故因(種子生芽道理)。等現理故集(因集果令現也)。相續理故生(令果相續)。成辦理故緣(為緣令果成辦也) 滅諦有四。滅靜妙離。諸蘊盡故滅。三火息故靜(貪瞋癡火)。無眾患故妙。脫眾災故離 道諦有四。道如行出。通行義故道。契正理故如。正趣向涅槃故行。能永超生死故出 此體唯是慧者。此十六行相。體唯是慧。慧觀四諦。作此行相。能行有所緣者。心心所法。名有所緣。此是能行。能行境故。所行諸有法者。一切諸法。皆名所行。所緣境故。
從此第四。諸門分別。于中六。一明性依地身。二明念住攝智。三明十智相緣。四明十智緣境。五明人成智。六約位
【現代漢語翻譯】 現代漢語譯本：在這些地方存在著『是處』和『是事』這兩種行相。因此可知，在十六行相之外，還存在著獨立的『有是處』和『有是事』這兩種無漏行相。
接下來是第三部分，闡明實體、能和所。論中說，十六行相，其實體有幾種（第一個問題）？什麼是行相（第二個問題）？能行和所行是什麼（這裡有兩個問題，一個是能行，一個是所行）？頌文說：
『行相實十六，此體唯是慧，能行有所緣，所行諸有法。』
解釋：第一句回答第一個問題，第二句回答第二個問題，第三句回答第三個問題，第四句回答第四個問題。『行相實十六』，行相的名稱既然有十六種，那麼它的實體也有十六種。苦諦有四種行相：非常（anicca，無常），因為是無常的；苦（dukkha，痛苦），因為有逼迫性；空（sunyata，空性），因為違背了我所見；非我（anatta，無我），因為違背了我見。集諦有四種行相：因（hetu，原因），如種子生芽的道理；集（samudaya，生起），因為因聚集而使果顯現；生（prabhava，產生），因為使果相續不斷；緣（pratyaya，條件），因為作為條件使果成就。滅諦有四種行相：滅（nirodha，滅盡），因為諸蘊滅盡；靜（sita，寂靜），因為貪嗔癡三火熄滅；妙（subha，殊妙），因為沒有各種禍患；離（nihsarana，出離），因為脫離各種災難。道諦有四種行相：道（marga，道路），有通行之義；如（nyaya，正理），契合正理；行（pratipad，行道），正確地趨向涅槃；出（niryana，出離），能夠永遠超越生死。
『此體唯是慧』，這十六行相，其體性唯是智慧。智慧觀察四諦，從而產生這些行相。『能行有所緣』，心和心所法，名為『有所緣』，這是能行，因為是能行之境。『所行諸有法』，一切諸法，都名為『所行』，因為是所緣之境。
接下來是第四部分，從各個方面進行分別。其中有六個方面：一是闡明自性、所依地和身；二是闡明念住所攝的智慧；三是闡明十智的相互緣起；四是闡明十智所緣的境界；五是闡明人如何成就智慧；六是關於果位。
【English Translation】 English version: In these places, there exist the two aspects of 『is處』 (sthāna, place) and 『is事』 (vastu, thing). Therefore, it is known that apart from the sixteen aspects, there are independent 『有是處』 (astisthāna, existing place) and 『有是事』 (astivastu, existing thing), which are two types of undefiled aspects.
From here, the third section clarifies the entity, the able, and the object. The treatise says, of the sixteen aspects, how many are actual entities (first question)? What are the aspects (second question)? What are the able and the object (here are two questions, one about the able, and one about the object)? The verse says:
『The aspects are truly sixteen, their essence is only wisdom, the able has an object, the object is all existing dharmas.』
Explanation: The first line answers the first question, the second line answers the second question, the third line answers the third question, and the fourth line answers the fourth question. 『The aspects are truly sixteen,』 since the name of the aspects is sixteen, their actual entity is also sixteen. The Truth of Suffering (duhkha satya) has four aspects: impermanent (anitya), because it is impermanent; suffering (duhkha), because it has the nature of oppression; empty (sunyata), because it contradicts the view of self; non-self (anatman), because it contradicts the view of self. The Truth of Arising (samudaya satya) has four aspects: cause (hetu), like the principle of a seed producing a sprout; arising (samudaya), because the cause gathers and makes the effect appear; production (prabhava), because it makes the effect continuous; condition (pratyaya), because it serves as a condition to accomplish the effect. The Truth of Cessation (nirodha satya) has four aspects: cessation (nirodha), because the aggregates are extinguished; tranquility (sita), because the three fires of greed, hatred, and delusion are extinguished; wonderful (subha), because there are no various calamities; departure (nihsarana), because it is liberation from various disasters. The Truth of the Path (marga satya) has four aspects: path (marga), having the meaning of passage; reason (nyaya), conforming to correct reason; practice (pratipad), correctly approaching Nirvana; deliverance (niryana), able to transcend birth and death forever.
『Their essence is only wisdom,』 these sixteen aspects, their essence is only wisdom. Wisdom observes the Four Noble Truths, thereby producing these aspects. 『The able has an object,』 the mind and mental factors are called 『having an object,』 this is the able, because it is the object of the able. 『The object is all existing dharmas,』 all dharmas are called 『the object,』 because they are the object of what is cognized.
From here, the fourth section distinguishes from various aspects. Among them are six aspects: first, clarifying the nature, the ground of reliance, and the body; second, clarifying the wisdom included in the mindfulness; third, clarifying the mutual arising of the ten wisdoms; fourth, clarifying the realms cognized by the ten wisdoms; fifth, clarifying how people achieve wisdom; sixth, regarding the stages.
辨修。且初明性依地身者。論云。已辨十智行相差別。當辨性攝依地依身。頌曰。
性俗三九善 依地俗一切 他心智唯四 法六餘七九 現起所依身 他心依欲色 法智但依欲 餘八通三界
釋曰。性俗三九善者。性謂三性門。俗智通三性。餘九智唯善也 依地俗一切者。依地門中。世俗智依九地。謂從欲界。乃至有頂故言一切 他心智唯四者。他心唯依四靜慮。起五通所依。止觀等故。由此餘地無他心智 法六餘七九者。法智依六地。謂未至中間四靜慮也。所餘七智。通依九地。謂四諦智。類智。盡智。無生智。此七智通。依未至。中間。四靜慮。下三無色。名九地也 現起所依身他心依欲色者。依身門中。他心智依欲色界身。俱可起故。不依無色。彼無通故 法智但依欲者。法智唯依欲界身起。以緣欲界四諦境故。餘八通三界者。除他心智及法智。外所餘八智。通三界身。皆得起也。
從此第二。明念住攝智。論云。已辨性地身。當辨念住攝。頌曰。
諸智念住攝 滅智唯最後 他心智后三 餘八智通四
釋曰。滅智。攝在法念住中。以緣擇滅唯是法故。若他心智。后三念住攝。以能知他受心法故。不知色故。除身念住。所餘八智。通四念住。
從此第
【現代漢語翻譯】 現代漢語譯本 辨別修習。首先闡明自性、所依地和所依身。如《論》中所說：『已經辨別了十智的行相差別，接下來應當辨別自性所攝、所依地和所依身。』頌詞說：
『自性、世俗智通三性，其餘九智唯是善。所依地，世俗智依一切地。他心智唯依四禪定，法智依六地，其餘七智依九地。現起時所依身，他心智依欲界和色界身，法智只依欲界身，其餘八智通於三界。』
解釋：『自性、世俗智通三性』，自性是指三性門（善、惡、無記）。世俗智通於三性，其餘九智唯是善性。『所依地，世俗智依一切地』，在所依地方面，世俗智依賴九地，即從欲界到有頂天，所以說『一切』。『他心智唯依四禪定』，他心智只依賴四靜慮（初禪、二禪、三禪、四禪），因為五神通的生起，以及止觀等的修習都依賴於此。因此，其餘的禪定之地沒有他心智。『法智依六地，其餘七智依九地』，法智依賴六地，即未至定、中間定和四靜慮。其餘七智，通於九地，即四諦智、類智、盡智、無生智。這七智通於未至定、中間定、四靜慮和下三無色界，合稱九地。『現起時所依身，他心智依欲界和色界身』，在所依身方面，他心智依賴欲界和色界的身，因為兩者都可以生起他心智，不依賴無色界，因為無色界沒有神通。『法智只依欲界身』，法智只依賴欲界身生起，因為它緣于欲界的四諦之境。『其餘八智通於三界』，除了他心智和法智之外，其餘八智通於三界的身，都可以生起。
從此第二部分，闡明念住所攝之智。《論》中說：『已經辨別了自性、地和身，接下來應當辨別念住所攝。』頌詞說：
『諸智爲念住所攝，滅智唯為最後念住所攝，他心智為后三念住所攝，其餘八智通於四念住。』
解釋：滅智，攝在法念住中，因為它所緣的擇滅唯是法。如果說是他心智，則為后三念住所攝，因為它能知他人的受、心、法，而不知色，所以不包括身念住。其餘八智，通於四念住。
從此第三部分
【English Translation】 English version Discriminating and Cultivating. First, clarify the nature, the ground of reliance, and the body of reliance. As stated in the Treatise: 'Having distinguished the differences in the aspects of the ten wisdoms, we should next distinguish what is included in the nature, the ground of reliance, and the body of reliance.' The verse says:
'Nature and conventional wisdom encompass the three natures, the remaining nine wisdoms are only virtuous. Regarding the ground of reliance, conventional wisdom relies on all nine grounds. Telepathic wisdom relies only on the four dhyanas, Dharma wisdom relies on six grounds, and the remaining seven wisdoms rely on nine grounds. Regarding the body of reliance when arising, telepathic wisdom relies on the desire realm and form realm bodies, Dharma wisdom relies only on the desire realm body, and the remaining eight wisdoms encompass the three realms.'
Explanation: 'Nature and conventional wisdom encompass the three natures,' nature refers to the three nature gates (wholesome, unwholesome, and neutral). Conventional wisdom encompasses the three natures, while the remaining nine wisdoms are only of a virtuous nature. 'Regarding the ground of reliance, conventional wisdom relies on all nine grounds,' in terms of the ground of reliance, conventional wisdom relies on the nine grounds, namely from the desire realm up to the peak of existence, hence the term 'all'. 'Telepathic wisdom relies only on the four dhyanas,' telepathic wisdom relies only on the four meditative absorptions (first dhyana, second dhyana, third dhyana, fourth dhyana), because the arising of the five supernormal powers and the cultivation of cessation and contemplation depend on them. Therefore, other meditative states do not have telepathic wisdom. 'Dharma wisdom relies on six grounds, and the remaining seven wisdoms rely on nine grounds,' Dharma wisdom relies on six grounds, namely the unarrived concentration, the intermediate concentration, and the four meditative absorptions. The remaining seven wisdoms encompass the nine grounds, namely the wisdom of the four noble truths, the wisdom of categories, the wisdom of exhaustion, and the wisdom of non-arising. These seven wisdoms encompass the unarrived concentration, the intermediate concentration, the four meditative absorptions, and the lower three formless realms, collectively known as the nine grounds. 'Regarding the body of reliance when arising, telepathic wisdom relies on the desire realm and form realm bodies,' in terms of the body of reliance, telepathic wisdom relies on the bodies of the desire realm and the form realm, because both can give rise to telepathic wisdom, and does not rely on the formless realm, because the formless realm does not have supernormal powers. 'Dharma wisdom relies only on the desire realm body,' Dharma wisdom relies only on the desire realm body to arise, because it is conditioned by the objects of the four noble truths in the desire realm. 'The remaining eight wisdoms encompass the three realms,' apart from telepathic wisdom and Dharma wisdom, the remaining eight wisdoms encompass the bodies of the three realms, and can all arise.
From this second part, clarify the wisdoms included in the mindfulnesses. The Treatise says: 'Having distinguished the nature, ground, and body, we should next distinguish what is included in the mindfulnesses.' The verse says:
'The wisdoms are included in the mindfulnesses, the wisdom of cessation is only included in the last mindfulness, telepathic wisdom is included in the last three mindfulnesses, and the remaining eight wisdoms encompass the four mindfulnesses.'
Explanation: The wisdom of cessation is included in the mindfulness of Dharma, because the cessation through discernment that it conditions is only Dharma. If it is said that telepathic wisdom, then it is included in the last three mindfulnesses, because it can know the feelings, mind, and Dharma of others, but does not know form, so it does not include the mindfulness of the body. The remaining eight wisdoms encompass the four mindfulnesses.
From this third part
三。明十智相緣。論云。如是十智。展轉相望。一一當言幾智為境。頌曰。
諸智互相緣 法類道各九 苦集智各二 四皆十滅非
釋曰。法類道各九者。法智慧緣九智。除類智 類智慧緣九智。除法智 道智。能緣九智。除世俗智 苦集智。各二者。苦集二智。一一能緣二智為境。謂世俗智。及有漏攝。他心智也。四皆十滅非者。四謂世俗。他心。盡無生智。此四皆緣十智為境 滅智不緣十智為境。故言滅非。滅智唯緣擇滅境故。
從此第四。明十智緣境。就中有二。一正明十智緣境。二明俗智緣境。且正明十智緣境者。論云。十智所緣。總有幾法(一問)。何智幾法。為所緣境(第二問也)。頌曰。
所緣總有十 謂三界無漏 無為各有二 俗緣十法五 類七苦集六 滅緣一道二 他心智緣三 盡無生各九
釋曰。初三句答第一問。餘五句答第二問。所緣總有十謂三界無漏者。標所緣法也。十智所緣。總有十法。謂有為法分。為八種。三界所繫。及無漏有為。此四各有相應不相應二。故成八種。無為有二。一者是善謂擇滅也。二者無記。謂虛空非擇滅也 俗緣十法五者。俗智緣十。法智緣五。謂欲界二。無漏道二。及善無為。故為五也 類七苦集六者。類智緣七
【現代漢語翻譯】 現代漢語譯本 三、闡明十智的相互緣起。論中說：『這十種智慧，輾轉相互觀待，每一種應當說以幾種智慧為境界？』頌詞說： 『諸智互相緣，法類道各九，苦集智各二，四皆十滅非。』 解釋：『法類道各九者』，法智慧夠緣九種智慧，除了類智；類智慧夠緣九種智慧，除了法智；道智慧夠緣九種智慧，除了世俗智；『苦集智各二者』，苦智和集智這兩種智慧，每一種能夠緣兩種智慧作為境界，即世俗智和有漏所攝的他心智。『四皆十滅非者』，『四』指的是世俗智、他心智、盡智和無生智，這四種智慧都緣十種智慧作為境界；滅智不緣十種智慧作為境界，所以說『滅非』。滅智僅僅緣擇滅作為境界。 從此第四部分，闡明十智所緣的境界。其中分為兩部分：一是正式闡明十智所緣的境界，二是闡明世俗智所緣的境界。首先正式闡明十智所緣的境界。論中說：『十智所緣的，總共有幾種法？』（第一問）。『什麼智慧以幾種法作為所緣境？』（第二問）。頌詞說： 『所緣總有十，謂三界無漏，無為各有二，俗緣十法五，類七苦集六，滅緣一道二，他心智緣三，盡無生各九。』 解釋：前三句回答第一個問題，其餘五句回答第二個問題。『所緣總有十謂三界無漏者』，標明所緣的法。十智所緣的，總共有十種法，有為法分為八種，即三界所繫的有為法，以及無漏有為法，這四種各有相應的和不相應的兩種，所以成為八種。無為法有兩種，一種是善的，即擇滅；一種是無記的，即虛空和非擇滅。『俗緣十法五者』，世俗智緣十種法，法智緣五種，即欲界二種，無漏道二種，以及善的無為法，所以是五種。『類七苦集六者』，類智緣七種
【English Translation】 English version 3. Explaining the Interdependent Origination of the Ten Wisdoms. The treatise says: 'These ten wisdoms, in their mutual relation, how many wisdoms should be said to be the object of each?' The verse says: 'The wisdoms are mutually related, Dharma-wisdom, Category-wisdom, and Path-wisdom each cognize nine; Suffering-wisdom and Arising-wisdom each cognize two; the four all cognize ten, Cessation-wisdom does not.' Explanation: 'Dharma-wisdom, Category-wisdom, and Path-wisdom each cognize nine' means that Dharma-wisdom can cognize nine wisdoms, excluding Category-wisdom; Category-wisdom can cognize nine wisdoms, excluding Dharma-wisdom; Path-wisdom can cognize nine wisdoms, excluding Conventional-wisdom; 'Suffering-wisdom and Arising-wisdom each cognize two' means that Suffering-wisdom and Arising-wisdom each can cognize two wisdoms as their object, namely Conventional-wisdom and the Other-minds-wisdom included in the contaminated. 'The four all cognize ten, Cessation-wisdom does not' means that 'the four' refers to Conventional-wisdom, Other-minds-wisdom, Exhaustion-wisdom, and Non-arising-wisdom; these four all cognize ten wisdoms as their object; Cessation-wisdom does not cognize ten wisdoms as its object, hence 'Cessation-wisdom does not.' Cessation-wisdom only cognizes Cessation through discrimination (Nirvana) as its object. From this fourth section, we explain the objects cognized by the ten wisdoms. It is divided into two parts: first, a formal explanation of the objects cognized by the ten wisdoms; second, an explanation of the objects cognized by Conventional-wisdom. First, the formal explanation of the objects cognized by the ten wisdoms. The treatise says: 'In total, how many dharmas are cognized by the ten wisdoms?' (First question). 'Which wisdom cognizes how many dharmas as its object?' (Second question). The verse says: 'The objects cognized total ten, namely the Three Realms and the Uncontaminated; conditioned phenomena each have two; Conventional-wisdom cognizes five of the ten dharmas; Category-wisdom cognizes seven, Suffering-wisdom and Arising-wisdom cognize six; Cessation-wisdom cognizes one, Path-wisdom cognizes two; Other-minds-wisdom cognizes three, Exhaustion-wisdom and Non-arising-wisdom each cognize nine.' Explanation: The first three lines answer the first question, and the remaining five lines answer the second question. 'The objects cognized total ten, namely the Three Realms and the Uncontaminated' indicates the dharmas that are cognized. The ten wisdoms cognize a total of ten dharmas. Conditioned dharmas are divided into eight types, namely the conditioned dharmas pertaining to the Three Realms, and the uncontaminated conditioned dharmas. Each of these four has corresponding and non-corresponding aspects, thus becoming eight types. Unconditioned dharmas have two types: one is wholesome, namely Cessation through discrimination (Nirvana); the other is neutral, namely space and Cessation not through discrimination. 'Conventional-wisdom cognizes five of the ten dharmas' means that Conventional-wisdom cognizes ten dharmas, and Dharma-wisdom cognizes five, namely two in the Desire Realm, two uncontaminated paths, and wholesome unconditioned dharmas, hence five. 'Category-wisdom cognizes seven, Suffering-wisdom and Arising-wisdom cognize six' means that Category-wisdom cognizes seven.
。謂色無色界。無漏道。各二為六。及善無為。為七 苦集六者。苦集二智。各緣六法。謂三界所繫。各二法也。滅緣一道二者。滅智緣一。謂善無為 道智緣二。謂無漏道二也 他心智緣三者。謂他心智。緣欲界色界無漏三相應法也 盡無生。各九者。盡無生智。能緣九法。除無記無為也。
從此第二。明俗智緣境。論云。頗有一念智。緣一切法不(問也)。不爾(答也)。豈不非我觀知一切法皆非我耶(難也)。此亦不能緣一切法(答也)。不緣何法(一問)。此體是何(第二問也)。頌曰。
俗智除自品 總緣一切法 為非我行相 唯聞思所成
釋曰。初句答第一問。下三句答第二問。以世俗智。觀一切法。為非我時。不緣自品。故除自品 言自品者。謂俗智自體。相應俱有也。不緣自體者。謂境有境別故。不緣相應者。謂同一所緣故。不緣俱有者。謂極相鄰近故。此無我觀。俗智為體。唯是聞思所成慧也。
從此第五。明人成智者。論云。已辨所緣。復應思擇。誰成就幾智耶。頌曰。
異生聖見道 初念定成一 二定成三智 后四一一增 修道定成七 離欲增他心 無學鈍利根 定成九成十
釋曰。異生聖見道初念定成一者。謂異生位。及聖見道。初
【現代漢語翻譯】 現代漢語譯本：所謂色法是無常的。無漏道，各有兩種，合起來是六種。加上善的無為法，就是七種。苦集六種：苦智和集智，各自緣於六種法，也就是三界所繫縛的，各有兩種法。滅緣一道二種：滅智緣於一種，也就是善的無為法。道智緣于兩種，也就是無漏道兩種。他心智緣三種：也就是他心智，緣于欲界的色法、無漏法和三相應法。盡無生智，各有九種：盡智和無生智，能夠緣於九種法，除去無記和無為法。
從此第二部分，說明俗智所緣的境界。《論》中說：『難道有一念的智慧，能夠緣於一切法嗎？』（這是提問）。『不是這樣的。』（這是回答）。『難道不是我觀察到一切法都不是我嗎？』（這是反駁）。『即使這樣也不能緣於一切法。』（這是回答）。『不緣于什麼法呢？』（第一個問題）。『這俗智的本體是什麼呢？』（第二個問題）。頌文說：
『俗智除去自己的品類，總的來說緣於一切法，作為非我的行相，只是通過聽聞和思考所成就的。』
解釋說：第一句回答第一個問題，下面三句回答第二個問題。因為世俗智，觀察一切法，作為非我的時候，不緣于自己的品類，所以除去自己的品類。所說的『自己的品類』，指的是俗智的自體、相應法和俱有法。不緣自體，是因為境和有境是不同的。不緣相應法，是因為它們有相同的所緣。不緣俱有法，是因為它們極其相鄰近。這種無我觀，以俗智為本體，只是通過聽聞和思考所成就的智慧。
從此第五部分，說明誰成就了哪些智慧。《論》中說：『已經辨明了所緣，還應該思考，誰成就了幾種智慧呢？』頌文說：
『異生和聖者見道時的最初一念，必定成就一種智慧。二禪必定成就三種智慧，後面的四禪每一禪都增加一種智慧。修道必定成就七種智慧，離欲界后增加他心智。無學位的鈍根者必定成就九種智慧，利根者必定成就十種智慧。』
解釋說：異生和聖者見道時的最初一念必定成就一種智慧，指的是異生位，以及聖者見道時的最初
【English Translation】 English version: It is said that form is impermanent. The non-outflow path (wú lòu dào, path free from defilements), each has two, totaling six. Adding the good unconditioned (shàn wú wéi, wholesome unconditioned dharma), there are seven. The six of suffering and accumulation: the wisdom of suffering and the wisdom of accumulation, each cognizes six dharmas, which are the two dharmas bound by the three realms. The two of cessation-related one path: the wisdom of cessation cognizes one, which is the good unconditioned. The wisdom of the path cognizes two, which are the two non-outflow paths. The mind-reading wisdom cognizes three: which is the mind-reading wisdom, cognizing the form, non-outflow, and three associated dharmas of the desire realm. Exhaustion and non-arising, each has nine: the wisdom of exhaustion and the wisdom of non-arising can cognize nine dharmas, excluding the unspecified and unconditioned.
From this second part, it explains the realm cognized by conventional wisdom. The Treatise says: 'Is there a single thought of wisdom that can cognize all dharmas?' (This is a question). 'It is not so.' (This is an answer). 'Isn't it that I observe that all dharmas are not-self?' (This is a challenge). 'Even so, it cannot cognize all dharmas.' (This is an answer). 'What dharmas does it not cognize?' (First question). 'What is the essence of this conventional wisdom?' (Second question). The verse says:
'Conventional wisdom excludes its own category, generally cognizing all dharmas, as the aspect of not-self, only accomplished through hearing and thinking.'
Explanation: The first line answers the first question, and the following three lines answer the second question. Because conventional wisdom, when observing all dharmas as not-self, does not cognize its own category, therefore it excludes its own category. The 'own category' refers to the self-nature, associated dharmas, and co-existent dharmas of conventional wisdom. It does not cognize its self-nature because the object and the subject are different. It does not cognize associated dharmas because they have the same object of cognition. It does not cognize co-existent dharmas because they are extremely close to each other. This not-self contemplation, with conventional wisdom as its essence, is only the wisdom accomplished through hearing and thinking.
From this fifth part, it explains who accomplishes which wisdoms. The Treatise says: 'Having already distinguished the cognized objects, one should further consider, who accomplishes how many wisdoms?' The verse says:
'Ordinary beings and the first thought of the path of seeing of the noble ones, definitely accomplish one wisdom. The second dhyana (chán dìng, meditative state) definitely accomplishes three wisdoms, and each of the following four dhyanas increases by one wisdom. The path of cultivation definitely accomplishes seven wisdoms, and after leaving the desire realm, mind-reading wisdom is added. The dull-witted non-learner definitely accomplishes nine wisdoms, and the sharp-witted one accomplishes ten wisdoms.'
Explanation: The first thought of the path of seeing of ordinary beings and noble ones definitely accomplishes one wisdom, referring to the state of ordinary beings, and the first
苦法忍。名為初念。此之異生。及初念聖定。成一智。謂世俗智 二定成三智者。入見道至第二念苦法智位。定成三智。謂世俗智。法智。苦智。后四一一增者。從苦法智。後有四位。一第四念。苦類智位。二第六念集法智位。三第十念滅法智位。四第十四念道法智位 此上四位。皆增一智。且第一位。成前三智。增一類智。總成四智。于第二位。成前四智。又增集智。于第三位。成前五智。又增滅智。于第四位。成前六智。又增道智。故見道位。總成七智。修道定成七者。此約修道。未離欲位。亦成七智。如見道說。離欲增他心者。于離欲位。成前七智。有增他心。總成八智。無學鈍利根定成九成十者。時解脫者。定成九智。除無生智。不時解脫。定成十智。
從此第六。約位辨修。就中分六。一約見道辨。二約修道辨。三約無學道辨。四約餘位辨。五約依地辨。六明四修義。且初約見道辨者。論云。於何位中。頓修幾智(此總問也)且於見道十五心中。頌曰。
見道忍智起 即彼未來修 三類智兼修 現觀邊俗智 不生自下地 苦集四滅后 自諦行相境 唯加行所得
釋曰。見道忍智起即彼未來修者。于見道中八忍七智。忍正起時。修未來忍。智正起時。修未來智。此之忍智。先
【現代漢語翻譯】 現代漢語譯本 『苦法忍』（Kufaren，對苦諦的忍受）被稱為最初的念頭。這個異生（yisheng，指凡夫）以及最初念頭的聖定（shengding，指聖者的禪定），成就一種智慧，即世俗智（shisuzhi，指對世俗事物的認知）。 二定成就三種智慧：進入見道（jiandao，指證悟真理的道路）直至第二個念頭，即『苦法智』（Kufazhi，對苦諦的智慧）的位置，禪定成就三種智慧，即世俗智、法智（fazhi，指對佛法的認知）和苦智（kuzhi，指對苦諦的認知）。 后四位各增加一種智慧：從『苦法智』之後有四個位置，一是第四念，即『苦類智』（Kuleizhi，對苦諦的類比認知）的位置；二是第六念，即『集法智』（Jifazhi，對集諦的認知）的位置；三是第十念，即『滅法智』（Miefazhi，對滅諦的認知）的位置；四是第十四念，即『道法智』（Daofazhi，對道諦的認知）的位置。 以上四個位置，每個位置都增加一種智慧。第一位成就之前的三種智慧，增加一種類智（leizhi，指對同類事物的認知），總共成就四種智慧。在第二位，成就之前的四種智慧，又增加集智（jizhi，指對集諦的認知）。在第三位，成就之前的五種智慧，又增加滅智（miezhi，指對滅諦的認知）。在第四位，成就之前的六種智慧，又增加道智（daozhi，指對道諦的認知）。因此，見道位總共成就七種智慧。修道定成就七種智慧：這是指修道（xiudao，指修行佛法的道路）中，未脫離慾望的位置，也成就七種智慧，如見道所說。脫離慾望增加他心智（taxinzhi，指了解他人心思的智慧）：在脫離慾望的位置，成就之前的七種智慧，增加他心智，總共成就八種智慧。無學（wuxue，指不再需要學習的聖者）鈍根和利根的禪定成就九種或十種智慧：時解脫者（shijietuo zhe，指在特定時間獲得解脫的人），禪定成就九種智慧，除去無生智（wushengzhi，指對不生不滅的認知）。不時解脫者（bushijietuo zhe，指非在特定時間獲得解脫的人），禪定成就十種智慧。 從第六部分開始，根據位置來辨別修行。其中分為六個部分：一是根據見道來辨別，二是根據修道來辨別，三是根據無學道來辨別，四是根據其餘位置來辨別，五是根據所依之地來辨別，六是闡明四種修行的意義。首先，根據見道來辨別，論中說：『在哪個位置中，頓悟幾種智慧？』（這是總的提問）在見道的十五個心中，頌詞說： 『見道忍智起，即彼未來修，三類智兼修，現觀邊俗智，不生自下地，苦集四滅后，自諦行相境，唯加行所得。』 解釋說：『見道忍智起即彼未來修』，在見道中，八忍七智（baren qizhi，指八種忍和七種智）。忍正起時，修未來忍（weilai ren，指未來的忍）。智正起時，修未來智（weilai zhi，指未來的智）。這些忍和智，先...
【English Translation】 English version 'Kufaren' (acceptance of suffering), is called the initial thought. This ordinary being (yisheng, referring to a common person) and the holy concentration (shengding, referring to the concentration of a saint) of the initial thought, achieve one wisdom, namely mundane wisdom (shisuzhi, referring to the cognition of worldly things). Two concentrations achieve three wisdoms: Entering the path of seeing (jiandao, referring to the path of enlightenment) up to the second thought, the position of 'Kufazhi' (wisdom of suffering), concentration achieves three wisdoms, namely mundane wisdom, Dharma wisdom (fazhi, referring to the cognition of the Buddha's teachings), and suffering wisdom (kuzhi, referring to the cognition of suffering). The latter four each increase one wisdom: From 'Kufazhi' onwards, there are four positions, one is the fourth thought, the position of 'Kuleizhi' (analogical cognition of suffering); the second is the sixth thought, the position of 'Jifazhi' (cognition of the cause of suffering); the third is the tenth thought, the position of 'Miefazhi' (cognition of the cessation of suffering); the fourth is the fourteenth thought, the position of 'Daofazhi' (cognition of the path to the cessation of suffering). In the above four positions, each position increases one wisdom. The first position achieves the previous three wisdoms, adding one analogical wisdom (leizhi, referring to the cognition of similar things), achieving a total of four wisdoms. In the second position, it achieves the previous four wisdoms, and also adds the wisdom of accumulation (jizhi, referring to the cognition of the cause of suffering). In the third position, it achieves the previous five wisdoms, and also adds the wisdom of cessation (miezhi, referring to the cognition of the cessation of suffering). In the fourth position, it achieves the previous six wisdoms, and also adds the wisdom of the path (daozhi, referring to the cognition of the path to the cessation of suffering). Therefore, the path of seeing achieves a total of seven wisdoms. The concentration of the path of cultivation achieves seven wisdoms: This refers to the position of cultivation (xiudao, referring to the path of cultivating the Buddha's teachings) where one has not yet detached from desire, also achieving seven wisdoms, as said in the path of seeing. Detachment from desire increases the wisdom of knowing others' minds (taxinzhi, referring to the wisdom of understanding the minds of others): In the position of detachment from desire, it achieves the previous seven wisdoms, adding the wisdom of knowing others' minds, achieving a total of eight wisdoms. The dull and sharp faculties of the non-learner (wuxue, referring to a saint who no longer needs to learn) achieve nine or ten wisdoms: Those who are liberated in time (shijietuo zhe, referring to those who attain liberation at a specific time), concentration achieves nine wisdoms, excluding the wisdom of non-arising (wushengzhi, referring to the cognition of non-arising and non-ceasing). Those who are not liberated in time (bushijietuo zhe, referring to those who do not attain liberation at a specific time), concentration achieves ten wisdoms. From the sixth part onwards, distinguish cultivation according to position. It is divided into six parts: one is to distinguish according to the path of seeing, the second is to distinguish according to the path of cultivation, the third is to distinguish according to the path of non-learning, the fourth is to distinguish according to the remaining positions, the fifth is to distinguish according to the ground on which one relies, and the sixth is to clarify the meaning of the four cultivations. First, to distinguish according to the path of seeing, the treatise says: 'In which position, does one suddenly realize several wisdoms?' (This is a general question) In the fifteen minds of the path of seeing, the verse says: 'When acceptance and wisdom arise on the path of seeing, one cultivates those future ones, and also cultivates the three analogical wisdoms, the mundane wisdom on the edge of direct perception, non-arising from the lower grounds, after the four truths of suffering, accumulation, cessation, and path, the object of one's own truth and characteristics, is only obtained through effort.' The explanation says: 'When acceptance and wisdom arise on the path of seeing, one cultivates those future ones', in the path of seeing, the eight acceptances and seven wisdoms (baren qizhi, referring to the eight acceptances and seven wisdoms). When acceptance arises correctly, one cultivates future acceptance (weilai ren, referring to future acceptance). When wisdom arises correctly, one cultivates future wisdom (weilai zhi, referring to future wisdom). These acceptances and wisdoms, first...
未曾得故。不相修唯修同類 三類智兼修現觀邊俗智者。于苦集滅三類智時能兼修未來現觀邊俗智。此世俗智。於一一諦現觀後邊。方能兼修。故立現觀邊。世俗智號也。現觀邊者。即三類智也。謂世俗智。于無始來。曾知苦斷集證滅。今三類智。亦知苦。斷集證滅。與世俗智。同爲一事。有事現觀故。三類智邊。能修世俗智 問于道類智時。何不修俗智。答俗智于道中。曾無事現觀故。道類智不修世俗 又必無于道。遍事現觀故。謂於三諦。可遍知苦。可遍斷集。可遍證滅。當諦事周。故修俗智。必無于道。可能遍修。種性多故。故道類智。不修俗智 問何故於三諦。有遍聲非道諦耶。答以其能知一切苦。斷一切集。證一切滅。而無能修一切道諦。佛亦于道得修習修。俱不盡故。故無遍聲 不生自下地者。此世俗智。三類智邊。得非擇滅。故名不生。此不生法。於一切時。無容起故。以見道是無漏俗智。是有漏故。于見道此無容起。以不起故。得非擇滅 自下地者。修世俗智。唯自下地。謂依未至。見道現前。能修未來二地俗智。謂修未至及欲界也。修未至者。是修自地。修欲界者。是修下地。如是乃至依第四禪。見道現前。能修未來七地俗智。謂色界六。欲界一地。修第四禪。是修自地。修餘六地。名修下地 苦
【現代漢語翻譯】 現代漢語譯本 『未曾得故。不相修唯修同類』：意思是說，只有修習同類的智慧才能相互增進。 『三類智兼修現觀邊俗智者』：指的是在修習苦類智、集類智、滅類智這三種智慧時，能夠同時兼修未來現觀邊緣的世俗智慧。這種世俗智慧，在對每一諦進行現觀之後，才能兼修，所以稱為『現觀邊』世俗智。『現觀邊』，指的就是這三種智慧。也就是說，世俗智慧從無始以來，就已經知道苦、斷集、證滅，現在這三種智慧，也是知道苦、斷集、證滅，與世俗智慧所做的事情相同，都是對事物進行現觀，所以這三種智慧的邊緣，能夠修習世俗智慧。 問：為什麼在修習道類智的時候，不修習世俗智慧呢？ 答：因為世俗智慧在道諦中，沒有對事物進行現觀的緣故。道類智不修習世俗智慧。而且，也一定沒有對道諦進行普遍事物現觀的情況。對於苦諦、集諦、滅諦，可以普遍地知苦，普遍地斷集，普遍地證滅，當對諦的認知周全時，就可以修習世俗智慧。但是一定沒有對道諦進行普遍修習的情況，因為道諦的種類很多。所以道類智不修習世俗智慧。 問：為什麼對於苦、集、滅三諦，有『遍』這個說法，而道諦沒有呢？ 答：因為能夠知一切苦，斷一切集，證一切滅，而不能修一切道諦。佛陀對於道諦的修習，也沒有窮盡。所以道諦沒有『遍』這個說法。 『不生自下地者』：這種世俗智慧，在三種智慧的邊緣，能夠得到非擇滅（Nirvikalpa-nirodha，通過智慧力量而獲得的滅盡），所以稱為『不生』。這種不生之法，在任何時候，都不會再生起。因為見道（Darshana-marga，見真理之道）是無漏的，而世俗智慧是有漏的，所以在見道時，這種世俗智慧不會生起。因為不生起，所以得到非擇滅。 『自下地者』：修習世俗智慧，只能在自身或下方的地。比如，依靠未至定（Upacarasmadhi，接近禪定的狀態），見道現前時，能夠修習未來二地的世俗智慧，也就是修習未至定和欲界（Kama-dhatu，眾生有情慾的地界）。修習未至定，是修習自身的地，修習欲界，是修習下方的地。像這樣，乃至依靠第四禪（Caturtha-dhyana，四禪定中的第四禪），見道現前時，能夠修習未來七地的世俗智慧，包括六個地和欲界一個地。修習第四禪，是修習自身的地，修習其餘六個地，稱為修習下方的地。 苦
【English Translation】 English version 'Never attained before, hence they do not cultivate each other, only cultivating those of the same kind': This means that only cultivating wisdom of the same kind can enhance each other. 'Those who cultivate the three kinds of wisdom and also cultivate the mundane wisdom on the edge of direct realization': This refers to being able to simultaneously cultivate future mundane wisdom on the edge of direct realization when cultivating the three kinds of wisdom: wisdom of suffering, wisdom of accumulation, and wisdom of cessation. This mundane wisdom can only be cultivated after directly realizing each truth, so it is called 'mundane wisdom on the edge of direct realization'. 'Edge of direct realization' refers to these three kinds of wisdom. That is, mundane wisdom has known suffering, abandoned accumulation, and realized cessation since beginningless time. Now these three kinds of wisdom also know suffering, abandon accumulation, and realize cessation, which is the same as what mundane wisdom does. Both are directly realizing things, so the edge of these three kinds of wisdom can cultivate mundane wisdom. Question: Why is mundane wisdom not cultivated when cultivating the wisdom of the path? Answer: Because mundane wisdom has not directly realized things in the truth of the path. The wisdom of the path does not cultivate mundane wisdom. Moreover, there is certainly no situation of universally directly realizing things in the path. For the truths of suffering, accumulation, and cessation, one can universally know suffering, universally abandon accumulation, and universally realize cessation. When the knowledge of the truth is complete, one can cultivate mundane wisdom. But there is certainly no situation of universally cultivating the path, because there are many kinds of paths. Therefore, the wisdom of the path does not cultivate mundane wisdom. Question: Why is there the term 'universal' for the three truths of suffering, accumulation, and cessation, but not for the truth of the path? Answer: Because one can know all suffering, abandon all accumulation, and realize all cessation, but one cannot cultivate all paths. The Buddha's cultivation of the path is also not exhaustive. Therefore, there is no term 'universal' for the path. 'Those who do not arise from their own lower grounds': This mundane wisdom can attain Nirvikalpa-nirodha (non-discriminating cessation, cessation attained through the power of wisdom) on the edge of the three kinds of wisdom, so it is called 'non-arising'. This dharma of non-arising will not arise at any time. Because the Darshana-marga (path of seeing, the path of seeing the truth) is unconditioned, while mundane wisdom is conditioned, this mundane wisdom will not arise during the Darshana-marga. Because it does not arise, it attains Nirvikalpa-nirodha. 'From their own lower grounds': Cultivating mundane wisdom can only be done in one's own ground or lower grounds. For example, relying on Upacarasmadhi (access concentration, the state approaching meditation), when the Darshana-marga manifests, one can cultivate the mundane wisdom of the future two grounds, which is cultivating Upacarasmadhi and the Kama-dhatu (desire realm, the realm of beings with sensual desires). Cultivating Upacarasmadhi is cultivating one's own ground, and cultivating the Kama-dhatu is cultivating the lower ground. Likewise, relying on the Caturtha-dhyana (fourth dhyana, the fourth meditation) when the Darshana-marga manifests, one can cultivate the mundane wisdom of the future seven grounds, including six grounds and one Kama-dhatu. Cultivating the fourth dhyana is cultivating one's own ground, and cultivating the remaining six grounds is called cultivating the lower grounds. Suffering
集四滅後者。此世俗智。苦集邊修四念住攝。滅邊修者。唯法念住。自諦行相境者。此世俗智。隨於何諦。現觀邊修。即以此行相。緣此諦為境。唯加行所得者。此世俗智。見道力得。故唯加行得。
從此第二。約修道辨。論云。次於修道離染位中。頌曰。
修道初剎那 修六或七智 斷八地無間 及有欲余道 有頂八解脫 各修於七智 上無間余道 如次修六八
釋曰。修道初剎那修六或七智者修道初剎那者。道類智是也。此智現前。修未來智。或六或七。未離欲者。未來修六。謂四諦智。法智。類智。已離欲者七。更加他心斷。八地無間者。謂斷欲界乃至無所有處。此八地中。無間道也。及有欲余道者。謂未離欲。名為有欲。此有欲聖。所有加行。解脫勝進。名為余道。是前無間道。外故名為余。有頂八解脫者。謂斷有頂。八解脫道。除第九也。各修於七智者。此上所明八地無間道。及有欲余道。並有頂八解脫。各修未來七智也。若無間道。及有欲余道者。謂四諦智。法智。類智。及世俗智。有頂八解脫。修七智者。於前七智。除世俗智。加他心智。上無間余道如次修六八者。上無間者。謂是斷有頂。九無間道也。此上無間。未來修六。謂四諦智。法智。類智 言余道者。謂斷欲
【現代漢語翻譯】 現代漢語譯本 集四滅後者：指的是世俗智（lokasamvrti-satya-jnana，指對世俗諦的智慧）。在苦集二諦的觀修過程中，由四念住（smrti-upasthana，四種專注的修習）所攝持。在滅諦的觀修過程中，唯有法念住（dharma-smrti-upasthana，對法的專注修習）。 自諦行相境者：指的是世俗智。無論在哪個諦的現觀（abhisamaya，對真理的證悟）過程中進行觀修，都以該諦作為所緣境，並以相應的行相（akara，事物的特徵或方面）進行觀修。 唯加行所得者：指的是世俗智。因為它通過見道（darshana-marga，證悟真理的道路）的力量獲得，因此僅僅通過加行（prayoga，努力）就能獲得。 從此第二，約修道辨。論云：次於修道離染位中。頌曰： 修道初剎那，修六或七智；斷八地無間，及有欲余道；有頂八解脫，各修於七智；上無間余道，如次修六八。 釋曰：修道初剎那修六或七智者：修道初剎那者，道類智（marga-anvaya-jnana，對道的類比智慧）是也。此智現前，修未來智，或六或七。未離欲者，未來修六，謂四諦智（catuh-satya-jnana，對四聖諦的智慧），法智（dharma-jnana，對法的智慧），類智（anvaya-jnana，類比的智慧）。已離欲者七，更加他心斷（para-citta-jnana，知他人心的智慧）。斷八地無間者：謂斷欲界乃至無所有處。此八地中，無間道（anantarya-marga，無間斷的道路）也。及有欲余道者：謂未離欲，名為有欲。此有欲聖，所有加行，解脫勝進，名為余道。是前無間道，外故名為余。有頂八解脫者：謂斷有頂，八解脫道，除第九也。各修於七智者：此上所明八地無間道，及有欲余道，並有頂八解脫，各修未來七智也。若無間道，及有欲余道者：謂四諦智，法智，類智，及世俗智。有頂八解脫，修七智者：於前七智，除世俗智，加他心智。上無間余道如次修六八者：上無間者，謂是斷有頂，九無間道也。此上無間，未來修六，謂四諦智，法智，類智。言余道者：謂斷欲
【English Translation】 English version The 'four that gather after cessation' refer to conventional wisdom (lokasamvrti-satya-jnana). It is encompassed by the four mindfulnesses (smrti-upasthana) cultivated at the edges of suffering and origin. When cultivated at the edge of cessation, it is solely the mindfulness of dharma (dharma-smrti-upasthana). The 'object of the aspect of one's own truth' refers to conventional wisdom. During the cultivation at the edge of direct realization (abhisamaya) of any truth, this wisdom takes that truth as its object and cultivates with the corresponding aspect (akara). The 'solely obtained through effort' refers to conventional wisdom. Because it is obtained through the power of the path of seeing (darshana-marga), it is solely obtained through effort (prayoga). From this second point, it is distinguished in relation to the path of cultivation. The treatise says: 'Next, in the stage of detachment in the path of cultivation.' The verse says: 'In the first moment of the path of cultivation, cultivate six or seven wisdoms; sever the uninterrupted paths of the eight realms, and the remaining paths of those with desire; the eight liberations of the peak of existence, each cultivate seven wisdoms; the uninterrupted and remaining paths above, cultivate six and eight in order.' Explanation: 'In the first moment of the path of cultivation, cultivate six or seven wisdoms': The first moment of the path of cultivation is the wisdom of analogy of the path (marga-anvaya-jnana). When this wisdom is present, cultivate future wisdom, either six or seven. Those who have not detached from desire will cultivate six in the future, namely the wisdom of the four truths (catuh-satya-jnana), the wisdom of dharma (dharma-jnana), and the wisdom of analogy (anvaya-jnana). Those who have detached from desire will cultivate seven, adding the cessation of the wisdom of others' minds (para-citta-jnana). 'Sever the uninterrupted paths of the eight realms': This refers to severing the realm of desire up to the realm of nothingness. Among these eight realms, it is the uninterrupted path (anantarya-marga). 'And the remaining paths of those with desire': Those who have not detached from desire are called 'those with desire.' All the efforts, liberations, and advancements of these desire-bound saints are called 'remaining paths.' Because they are outside the previous uninterrupted path, they are called 'remaining.' 'The eight liberations of the peak of existence': This refers to severing the peak of existence, the eight paths of liberation, excluding the ninth. 'Each cultivate seven wisdoms': The uninterrupted paths of the eight realms mentioned above, and the remaining paths of those with desire, along with the eight liberations of the peak of existence, each cultivate seven future wisdoms. If it is the uninterrupted path and the remaining paths of those with desire, it refers to the wisdom of the four truths, the wisdom of dharma, the wisdom of analogy, and conventional wisdom. Those who cultivate seven wisdoms in the eight liberations of the peak of existence exclude conventional wisdom from the previous seven wisdoms and add the wisdom of others' minds. 'The uninterrupted and remaining paths above cultivate six and eight in order': The 'uninterrupted above' refers to severing the peak of existence, the nine uninterrupted paths. This uninterrupted above cultivates six in the future, namely the wisdom of the four truths, the wisdom of dharma, and the wisdom of analogy. The 'remaining paths' refer to severing desire.
界。第九解脫道。及第九勝進道。又斷上七地。諸解脫道。及勝進道。斷上八地(加有頂也)諸加行道。又斷有頂前八品惑。諸勝進道。此上諸道。皆名余道。此之餘道。未來修八。於前六智。加世俗智及他心智。
從此第三。約無學辨修。論云。次辨離染得無學位。頌曰。
無學初剎那 修九或修十 鈍利根別故 勝進道亦然
釋曰。無學初剎那者。謂斷有頂。第九解脫道也。此無學位。未來修智。或九或十。謂鈍根者。除無生智。若利根者。具修十智。于無學位。諸勝進道。或九或十。準前說之。
從此第四。約餘位辨修。論云。次辨餘位修智多少。頌曰。
練根無間道 學六無學七 余學六七八 應八九一切 雜修通無間 學七應八九 余道學修八 應九或一切 聖起余功德 及異生諸位 所修智多少 皆如理應思
釋曰。練根無間道學六無學七者。有學練根。諸無間道。未來修六。謂四諦智。法智。類智 無學練根。諸無間道。未來修七智。於前六上。更加盡智。余學六七八者。余謂余道。即是練根諸解脫道。及加行道。並勝進道。故名為余。有學練根。諸解脫道。未離欲者。未來修六。謂四諦智。法智。類智。已離欲七。更加他心。若加行
【現代漢語翻譯】 現代漢語譯本： 界。第九解脫道，以及第九勝進道。又斷除上面七地（指色界和無色界）的各種解脫道和勝進道。斷除上面第八地（加上有頂天）的各種加行道。又斷除有頂天前八品惑的各種勝進道。以上這些道，都叫做『余道』。這些『余道』，未來會修習八種智慧，在前六種智慧的基礎上，加上世俗智和他心智。
從此第三部分，是關於無學位的修習辨析。《論》中說：『接下來辨析脫離染污而獲得無學位。』頌文說：
『無學初剎那，修九或修十，鈍利根別故，勝進道亦然。』
解釋：『無學初剎那』，指的是斷除有頂天的第九解脫道。這個無學位，未來修習的智慧，或者九種，或者十種。鈍根的人，除去無生智；利根的人，全部修習十種智慧。在無學位的各種勝進道中，或者修習九種，或者修習十種，參照前面的說法。
從此第四部分，是關於其他位次的修習辨析。《論》中說：『接下來辨析其他位次修習智慧的多少。』頌文說：
『練根無間道，學六無學七，余學六七八，應八九一切，雜修通無間，學七應八九，余道學修八，應九或一切，聖起余功德，及異生諸位，所修智多少，皆如理應思。』
解釋：『練根無間道，學六無學七』，有學位的練根，各種無間道，未來修習六種智慧，即四諦智、法智、類智。無學位的練根，各種無間道，未來修習七種智慧，在前六種的基礎上，加上盡智。『余學六七八』，『余』指的是其他道，即練根的各種解脫道、加行道和勝進道，所以叫做『余』。有學位的練根，各種解脫道，未脫離慾望的人，未來修習六種智慧，即四諦智、法智、類智；已脫離慾望的人，修習七種智慧，在前六種的基礎上，加上他心智。如果是加行
【English Translation】 English version: Realm. The ninth liberation path, and the ninth superior progress path. Also, severing the various liberation paths and superior progress paths of the upper seven realms (referring to the Form Realm and Formless Realm). Severing the various preparatory paths of the upper eighth realm (adding the Summit of Existence). Also, severing the various superior progress paths of the first eight categories of delusion in the Summit of Existence. All these paths above are called 'Other Paths'. These 'Other Paths' will cultivate eight kinds of wisdom in the future, adding mundane wisdom and the wisdom of knowing others' minds on the basis of the previous six kinds of wisdom.
From this third part, it is about distinguishing cultivation in the state of No-More-Learning. The Treatise says: 'Next, distinguish attaining the state of No-More-Learning by separating from defilement.' The verse says:
'In the first moment of No-More-Learning, cultivate nine or ten, due to the difference between dull and sharp faculties, the superior progress path is also the same.'
Explanation: 'The first moment of No-More-Learning' refers to severing the ninth liberation path of the Summit of Existence. This state of No-More-Learning, the wisdom to be cultivated in the future, is either nine kinds or ten kinds. Those with dull faculties exclude the wisdom of non-origination; those with sharp faculties cultivate all ten kinds of wisdom. In the various superior progress paths of the state of No-More-Learning, either cultivate nine kinds or cultivate ten kinds, referring to the previous statement.
From this fourth part, it is about distinguishing cultivation in other positions. The Treatise says: 'Next, distinguish the amount of wisdom cultivated in other positions.' The verse says:
'In the uninterrupted path of faculty refinement, the learner cultivates six, the no-more-learner cultivates seven; other learners cultivate six, seven, or eight, should cultivate eight, nine, or all; in the uninterrupted path of mixed cultivation, the learner cultivates seven, should cultivate eight or nine; in other paths, the learner cultivates eight, should cultivate nine or all; when a sage arises with other merits, and in the positions of ordinary beings, the amount of wisdom cultivated should all be considered according to reason.'
Explanation: 'In the uninterrupted path of faculty refinement, the learner cultivates six, the no-more-learner cultivates seven', the learner's faculty refinement, the various uninterrupted paths, will cultivate six kinds of wisdom in the future, namely the wisdom of the Four Noble Truths, the wisdom of Dharma, and the wisdom of Categories. The no-more-learner's faculty refinement, the various uninterrupted paths, will cultivate seven kinds of wisdom in the future, adding the wisdom of Exhaustion on the basis of the previous six kinds. 'Other learners cultivate six, seven, or eight', 'Other' refers to other paths, namely the various liberation paths, preparatory paths, and superior progress paths of faculty refinement, so it is called 'Other'. The learner's faculty refinement, the various liberation paths, those who have not detached from desire, will cultivate six kinds of wisdom in the future, namely the wisdom of the Four Noble Truths, the wisdom of Dharma, and the wisdom of Categories; those who have detached from desire will cultivate seven kinds of wisdom, adding the wisdom of knowing others' minds on the basis of the previous six kinds. If it is a preparatory
道。未離欲者。未來修七。謂四諦智。法智。類智。及世俗智。已離欲八。更加他心。諸勝進道。未離欲者。未來修七。已離欲八。如加行說。應八九一切者。應謂無學。上句餘字。流入此中。謂約余道。應八九一切也。謂無學位。退法等五。修練根時。前八品解脫道。未來修八。謂四諦智法。智類智。他心智。盡智。于退法等四。第九解脫道。未來修九。於前八上。加世俗智。于第五堪達種性。第九解脫道。未來修十。又無學練根。諸加行道。未來修九。除無生智。若勝進道。是鈍根者。未來修九。若利根者。未來修十。雜修通無間學七應八九者。此明雜修無間道。及修五通諸無間道也。有學雜修。諸無間道。及修五通。諸無間道。未來修七。謂四諦智。法智。類智。及世俗智(釋學七也)無學雜修。諸無間道。及修五通。諸無間道。未來所修。鈍八利九。八者。除他心智。及無生智。九者唯除他心(釋應八九也)余道學修八者。余道。謂雜修。及修五通。諸解脫道。及加行道。並勝進道。名為余道 學修八者。學位雜修。及修五通。諸解脫道。及加行道。並勝進道。未來修八。除盡無生智。應九或一切者。應謂無學。上句餘字。流至此中。謂無學雜修。及修五通。諸解脫道。並加行道。及勝進道。未來所修。鈍九
【現代漢語翻譯】 現代漢語譯本 道。未離欲者，未來修七，即四諦智（瞭解苦、集、滅、道四聖諦的智慧），法智（瞭解自身所證之法的智慧），類智（比照其他眾生之法而生的智慧），及世俗智（對世間事物的瞭解）。已離欲者修八，更加他心智（瞭解他人內心的智慧）。諸勝進道（更殊勝的修行道路），未離欲者未來修七，已離欲者修八，如加行道所說。應修八種或九種一切智者，應指無學（已證阿羅漢果位，無需再學的聖者）。上句剩餘的字，流入此中，是指其餘的道路。應修八種或九種一切智，是指無學位的退法（容易退失果位者）等五種人，在修練根（使根器更加銳利）時，前八品解脫道（通往解脫的道路），未來修八種智慧，即四諦智、法智、類智、他心智、盡智（知自身煩惱已盡的智慧）。對於退法等四種人，第九解脫道，未來修九種智慧，在前八種之上，加上世俗智。對於第五種堪達種性（有能力達到目標者），第九解脫道，未來修十種智慧。又無學練根的各種加行道，未來修九種智慧，除去無生智（證悟不生不滅之理的智慧）。如果勝進道是鈍根者，未來修九種智慧；如果是利根者，未來修十種智慧。雜修通無間學七應八九者，這說明雜修無間道（在修行過程中不間斷地修習），以及修五神通（天眼通、天耳通、他心通、宿命通、神足通）的各種無間道。有學（還在學習的聖者）雜修各種無間道，以及修五神通的各種無間道，未來修七種智慧，即四諦智、法智、類智，及世俗智（解釋有學修七種智慧）。無學雜修各種無間道，以及修五神通的各種無間道，未來所修的智慧，鈍根者修八種，利根者修九種。八種智慧，除去他心智，及無生智。九種智慧，唯獨除去他心智（解釋應修八種或九種智慧）。其餘的道路，有學修八種智慧，其餘的道路，是指雜修，以及修五神通的各種解脫道，以及加行道，並勝進道，名為其餘的道路。學位（有學位者）雜修，以及修五神通的各種解脫道，以及加行道，並勝進道，未來修八種智慧，除去盡智和無生智。應修九種或一切智者，應指無學。上句剩餘的字，流至此中，是指無學雜修，以及修五神通的各種解脫道，以及加行道，及勝進道，未來所修的智慧，鈍根者修九種。
【English Translation】 English version The Path. Those who have not yet detached from desire will cultivate seven in the future, namely the wisdom of the Four Noble Truths (understanding suffering, its origin, cessation, and the path to cessation), Dharma-wisdom (wisdom of understanding the Dharma one has attained), analogous wisdom (wisdom arising by comparing with the Dharma of other beings), and conventional wisdom (understanding of worldly matters). Those who have detached from desire will cultivate eight, adding the wisdom of knowing others' minds (understanding the minds of others). Those on the path of superior progress, if not yet detached from desire, will cultivate seven in the future; if detached from desire, they will cultivate eight, as described in the preparatory practices. Those who should cultivate eight or nine or all knowledges refer to the non-learners (those who have attained Arhatship and need no further learning). The remaining words from the previous sentence flow into this, referring to the remaining paths. 'Should cultivate eight or nine or all knowledges' refers to the five types of non-learners, such as those prone to regression (those who easily lose their attainment), when cultivating their faculties (making their faculties sharper), the first eight aspects of the path to liberation will be cultivated with eight knowledges in the future, namely the wisdom of the Four Noble Truths, Dharma-wisdom, analogous wisdom, the wisdom of knowing others' minds, and the wisdom of the exhaustion of defilements (knowing that one's defilements are exhausted). For the four types of individuals prone to regression, the ninth aspect of the path to liberation will be cultivated with nine knowledges in the future, adding conventional wisdom to the previous eight. For the fifth type, those capable of reaching the goal, the ninth aspect of the path to liberation will be cultivated with ten knowledges in the future. Furthermore, the various preparatory practices of non-learners cultivating their faculties will be cultivated with nine knowledges in the future, excluding the wisdom of non-arising (wisdom of realizing the principle of non-arising and non-ceasing). If the path of superior progress is for those with dull faculties, they will cultivate nine knowledges in the future; if for those with sharp faculties, they will cultivate ten knowledges in the future. Those who intermix practices on the immediate path, learners cultivate seven, should cultivate eight or nine: This explains the immediate path of intermixed practices and the various immediate paths of cultivating the five supernormal powers (clairvoyance, clairaudience, telepathy, recollection of past lives, and magical powers). Learners (those still learning) intermix various immediate paths and cultivate the various immediate paths of the five supernormal powers, cultivating seven knowledges in the future, namely the wisdom of the Four Noble Truths, Dharma-wisdom, analogous wisdom, and conventional wisdom (explaining the seven knowledges cultivated by learners). Non-learners intermix various immediate paths and cultivate the various immediate paths of the five supernormal powers, cultivating eight or nine knowledges in the future, depending on whether they have dull or sharp faculties. Eight knowledges exclude the wisdom of knowing others' minds and the wisdom of non-arising. Nine knowledges exclude only the wisdom of knowing others' minds (explaining 'should cultivate eight or nine'). The remaining paths, learners cultivate eight: The remaining paths refer to the various paths to liberation of intermixed practices and cultivating the five supernormal powers, as well as the preparatory practices and the path of superior progress, called the remaining paths. Those with a level of learning intermix practices and cultivate the various paths to liberation of the five supernormal powers, as well as the preparatory practices and the path of superior progress, cultivating eight knowledges in the future, excluding the wisdom of the exhaustion of defilements and the wisdom of non-arising. 'Should cultivate nine or all knowledges' refers to non-learners. The remaining words from the previous sentence flow into this, referring to non-learners intermixing practices and cultivating the various paths to liberation of the five supernormal powers, as well as the preparatory practices and the path of superior progress, cultivating nine knowledges in the future if they have dull faculties.
利十。此上修通。諸解脫道。應知唯取宿住。神境。他心修。解脫道也。謂天眼。天耳。二解脫道。無記性故。不名為修 聖起余功德者。謂餘四靜慮。四無量心。等諸功德也。及異生諸位者。謂異生位。修四靜慮。及修通等也。所修智多少皆如理應思者。此上兩句。修智多少。如道理思之。謂聖起余功德。若有學聖。未離欲七。已離欲八。若無學聖。鈍九利十。其異生位。若未離欲。唯世俗智。若已離欲。加他心智。
從此第五。約地辨修。論云。諸未來修。為修幾地(一問)。諸所起得皆是修耶(第二問也)。頌曰。
諸道依得此 修此地有漏 為離得起此 修此下無漏 唯初盡遍修 九地有漏德 生上不修下 曾所得非修
釋曰。前七句答第一問。第八句答第二問。諸道依得此修此地有漏者。此明修有漏也。諸道。謂世俗。及無漏道。此有兩類修有漏道。一諸道依此地。能修未來此地有漏。二諸道得此地。能修未來此地有漏 依此地者。於九地中。隨依何地也。得此地者。隨依何地。離下地染。第九解脫道。得上地也。得上地時。能修上地根本近分有漏功德。離下地縛。必得上故。為離得起此修此下無漏者。此明修無漏也。此有三類修無漏道。一為離此。謂為離此地也。二得此
【現代漢語翻譯】 現代漢語譯本： 利十（具有十種利益）。以上所說的修習和通達，以及各種解脫道，應當知道只取宿住通（能夠回憶過去世的智慧），神境通（能夠隨意變化的能力），他心通（能夠了解他人心思的智慧）這三種修習的解脫道。至於天眼通（能夠看到遠處或微細事物的能力）和天耳通（能夠聽到遠處或微細聲音的能力）這兩種解脫道，因為其性質是無記（非善非惡），所以不稱為修習。聖者所生起的其他功德，指的是其餘的四靜慮（色界的四種禪定），四無量心（慈、悲、喜、舍四種廣大的心境）等各種功德。以及異生（凡夫）的各種位次，指的是異生位修習四靜慮，以及修習各種神通等。所修習的智慧有多少，都應當如理如實地思量。以上兩句，修習智慧的多少，應當如道理來思量。指的是聖者生起其他功德，如果有學聖者（正在修行的聖者），未離欲界的第七位，已離欲界的第八位，如果是無學聖者（已經完成修行的聖者），鈍根是第九位，利根是第十位。至於異生位，如果未離欲界，只有世俗智（世間的智慧），如果已離欲界，加上他心智（瞭解他人心思的智慧）。
從第五部分開始，從地的角度辨別修習。論中說：『各種未來所修習的，是修習幾地的？（第一個問題）各種所生起和獲得的，都是修習嗎？』（第二個問題）。頌文說：
『各種道依附和獲得此地，修習此地的有漏法；爲了離開而獲得生起此地，修習此地之下的無漏法；只有初禪和盡遍修，九地的有漏功德；生到上地不修下地，曾經獲得的不是修習。』
解釋：前面七句回答第一個問題，第八句回答第二個問題。『各種道依附和獲得此地，修習此地的有漏法』，這是說明修習有漏法。各種道，指的是世俗道和無漏道。這裡有兩類修習有漏道：一是各種道依附此地，能夠修習未來此地的有漏法；二是各種道獲得此地，能夠修習未來此地的有漏法。『依附此地』，指的是在九地（欲界、色界和無色界的九種境界）中，隨所依附的哪一地。『獲得此地』，指的是隨所依附的哪一地，離開下地染污，通過第九解脫道，獲得上地。獲得上地時，能夠修習上地的根本定和近分定（根本定的前行階段）的有漏功德。離開下地的束縛，必定能獲得上地。『爲了離開而獲得生起此地，修習此地之下的無漏法』，這是說明修習無漏法。這裡有三類修習無漏道：一是『爲了離開此』，指的是爲了離開此地；二是『獲得此』
【English Translation】 English version: Li Shi (having ten benefits). Regarding the above-mentioned cultivation and attainment, as well as various paths of liberation, it should be known that only the cultivation of the paths of liberation involving the Supernatural Power of the Past Abodes (the wisdom to recall past lives), the Supernatural Power of Divine Travel (the ability to transform at will), and the Supernatural Power of Knowing Others' Minds (the wisdom to understand the thoughts of others) are considered. As for the Supernatural Power of the Divine Eye (the ability to see distant or subtle things) and the Supernatural Power of the Divine Ear (the ability to hear distant or subtle sounds), these two paths of liberation are not considered cultivation because their nature is indeterminate (neither good nor evil). The other merits generated by the Sage refer to the remaining four Dhyanas (the four meditative states of the Form Realm), the four Immeasurable Minds (loving-kindness, compassion, joy, and equanimity), and various other merits. And the various positions of ordinary beings (non-sages) refer to the cultivation of the four Dhyanas and various supernatural powers in the position of ordinary beings. The amount of wisdom cultivated should be considered reasonably and realistically. The above two sentences, regarding the amount of wisdom cultivated, should be considered according to reason. It refers to the Sage generating other merits, if it is a Sage in training (a Sage who is still practicing), the seventh position before leaving the Desire Realm, the eighth position after leaving the Desire Realm, if it is a Sage who has completed training (a Sage who has completed practice), the dull-witted is the ninth position, and the sharp-witted is the tenth position. As for the position of ordinary beings, if they have not left the Desire Realm, they only have worldly wisdom (mundane wisdom), if they have left the Desire Realm, they also have the wisdom of knowing others' minds (the wisdom to understand the thoughts of others).
Starting from the fifth part, distinguishing cultivation from the perspective of the grounds. The treatise says: 'What grounds are cultivated by the various future cultivations? (first question) Are all that arise and are attained cultivation?' (second question). The verse says:
'The various paths rely on and attain this, cultivating the contaminated dharmas of this ground; to leave and attain arising this, cultivating the uncontaminated dharmas below this ground; only the first Dhyana and the complete pervasive cultivation, the contaminated merits of the nine grounds; born in the upper ground, not cultivating the lower ground, what was once attained is not cultivation.'
Explanation: The first seven sentences answer the first question, and the eighth sentence answers the second question. 'The various paths rely on and attain this, cultivating the contaminated dharmas of this ground,' this explains the cultivation of contaminated dharmas. The various paths refer to worldly paths and uncontaminated paths. There are two types of cultivating contaminated dharmas here: first, the various paths rely on this ground and can cultivate the contaminated dharmas of this ground in the future; second, the various paths attain this ground and can cultivate the contaminated dharmas of this ground in the future. 'Relying on this ground' refers to whichever of the nine grounds (the nine realms of desire, form, and formlessness) is relied upon. 'Attaining this ground' refers to whichever of the grounds is relied upon, leaving the defilements of the lower ground, and attaining the upper ground through the ninth path of liberation. When attaining the upper ground, one can cultivate the contaminated merits of the fundamental and proximate concentrations (the preliminary stage of fundamental concentration) of the upper ground. Leaving the bonds of the lower ground, one will surely attain the upper ground. 'To leave and attain arising this, cultivating the uncontaminated dharmas below this ground,' this explains the cultivation of uncontaminated dharmas. There are three types of cultivating uncontaminated dharmas here: first, 'to leave this' refers to leaving this ground; second, 'attaining this'
謂得此地也。三起此。謂此諸道。起此地也。此上三類。皆修未來此地無漏及下地無漏。以無漏道非系地攝。故得傍修。論云。為離此言。通二四道(二謂有漏無漏也。四謂加行無間。解脫勝進也)唯初盡遍修九地有漏得者。唯初盡智現在前時。力能遍修九地有漏。不凈觀等。無量功德。以彼自心初為王位。一切善法。起得來朝。生上不修下者。上言遍修。若生上地。必不修下。修九地者。約欲界說。曾所得非修者。若法先時。曾得棄捨。今雖還得。不名所修。曾來未得。今時方得。名為所修。用功得故。
從此第六。明四修。論云。修有四種。一得修。二習修。三對治修。四除遣修。如是四種依何法立。頌曰。
立得修習修 依善有為法 依諸有漏法 立治修遣修
釋曰。得習二修。依有為善。以可修習得愛果故。故有為善。可名為修。若現若未。俱有得得。皆名得修。法體現前。名為習修。亦名行修。法現行故。約世分別。于未來世。唯有得修。起得得故。現具二修。有法俱得。名為得修。體現行故。名為習修 治遣二修。依有漏法。謂有漏法。有對治道。名為治修。遣縛義邊。名除遣修。西方諸師。於四修上。加防護修及觀察修。防護諸根。觀察身故。毗婆娑云。防觀二修。即治遣修攝
【現代漢語翻譯】 現代漢語譯本： 意思是說獲得此地（指色界或無色界）。『三起此』，是指這些道（指修道）能生起於此地。以上這三類（指生下修上、生上修上、生上下俱修），都是修未來此地（指色界或無色界）的無漏道以及下地（指欲界或色界）的無漏道。因為無漏道不屬於繫縛之地的範疇，所以可以傍修。論中說：『爲了離開此言』，通於二道和四道（二道指有漏道和無漏道，四道指加行道、無間道、解脫道、勝進道）。只有最初的盡智遍修九地（指欲界、色界、無色界）的有漏道才能獲得。只有最初的盡智現在前的時候，才有力量遍修九地的有漏道，比如不凈觀等無量功德。因為那時自己的心最初成為王位，一切善法都生起並前來朝拜。『生上不修下』，是指如果生到上地（指色界或無色界），必定不修下地（指欲界或色界）。『修九地者』，是就欲界來說的。『曾所得非修者』，是指如果某種法先前曾經獲得又捨棄了，現在即使再次獲得，也不能稱為所修。『曾來未得，今時方得』，是指過去未曾獲得，現在才獲得的，稱為所修，因為是用功獲得的。
從第六段開始，闡明四種修。論中說：『修有四種，一、得修，二、習修，三、對治修，四、除遣修。』這四種修是依據什麼法而建立的呢？頌詞說：
『立得修習修，依善有為法； 依諸有漏法，立治修遣修。』
解釋說：得修和習修，是依據有為善法而建立的，因為可以修習並獲得可愛的果報。所以有為善法可以稱為修。無論是現在還是未來，都有獲得，都稱為得修。法體現在眼前，稱為習修，也稱為行修，因為法在現行。從時間上分別，在未來世，只有得修，因為生起獲得。現在具有兩種修，有法同時獲得，稱為得修，法體現在執行，稱為習修。對治修和除遣修，是依據有漏法而建立的。有漏法有對治道，稱為對治修。從遣除束縛的意義上說，稱為除遣修。西方的一些論師，在四種修的基礎上，加上防護修和觀察修，防護諸根，觀察身體。毗婆沙論中說，防護修和觀察修，包含在對治修和除遣修之中。
【English Translation】 English version: It means obtaining this realm (referring to the Rūpadhātu or Arūpadhātu). 'Three arise from this' refers to these paths (referring to the path of cultivation) that can arise in this realm. The above three categories (those who cultivate the higher realms from the lower realms, those who cultivate the higher realms from the higher realms, and those who cultivate both higher and lower realms) all cultivate the Anāsrava (untainted) path of the future realm (referring to the Rūpadhātu or Arūpadhātu) and the Anāsrava path of the lower realm (referring to the Kāmadhātu or Rūpadhātu). Because the Anāsrava path is not within the scope of the bound realm, it can be cultivated alongside. The treatise says: 'In order to depart from this statement,' it applies to the two paths and the four paths (the two paths refer to the Sāsrava (tainted) and Anāsrava paths, and the four paths refer to the preparatory practice path (Prayoga-mārga), the immediate path (Anantara-mārga), the liberation path (Vimukti-mārga), and the path of special progress (Viśeṣa-mārga)). Only the initial exhaustion-knowledge (Kṣaya-jñāna) that extensively cultivates the Sāsrava paths of the nine realms (referring to the Kāmadhātu, Rūpadhātu, and Arūpadhātu) can be obtained. Only when the initial exhaustion-knowledge is present can one have the power to extensively cultivate the Sāsrava paths of the nine realms, such as the contemplation of impurity (Aśubha-bhāvanā) and other immeasurable merits. Because at that time one's own mind initially becomes the throne, all good dharmas arise and come to pay homage. 'Born in the higher realm, not cultivating the lower realm' means that if one is born in the higher realm (referring to the Rūpadhātu or Arūpadhātu), one will definitely not cultivate the lower realm (referring to the Kāmadhātu or Rūpadhātu). 'Those who cultivate the nine realms' refers to the Kāmadhātu. 'What was once obtained but is not cultivated' refers to a dharma that was once obtained and then abandoned. Even if it is obtained again now, it cannot be called cultivated. 'What was never obtained before, but is obtained now' is called cultivated, because it is obtained through effort.
From the sixth section onwards, the four types of cultivation are explained. The treatise says: 'There are four types of cultivation: first, attainment cultivation (Prāpti-bhāvanā); second, practice cultivation (Abhyāsa-bhāvanā); third, counteractive cultivation (Pratipakṣa-bhāvanā); and fourth, elimination cultivation (Prahāṇa-bhāvanā).' Upon what dharma are these four types of cultivation established? The verse says:
'Attainment cultivation and practice cultivation are established based on virtuous conditioned dharmas; Counteractive cultivation and elimination cultivation are established based on all tainted dharmas.'
The explanation says: Attainment cultivation and practice cultivation are established based on virtuous conditioned dharmas because one can cultivate and obtain desirable results. Therefore, virtuous conditioned dharmas can be called cultivation. Whether in the present or future, there is attainment, and both are called attainment cultivation. The dharma body appearing before one's eyes is called practice cultivation, also called action cultivation, because the dharma is currently acting. Separating from time, in the future, there is only attainment cultivation, because attainment arises. The present has two types of cultivation. When dharmas are obtained simultaneously, it is called attainment cultivation. The dharma body appearing and acting is called practice cultivation. Counteractive cultivation and elimination cultivation are established based on tainted dharmas. Tainted dharmas have counteractive paths, which are called counteractive cultivation. From the meaning of eliminating bondage, it is called elimination cultivation. Some Western teachers, on the basis of the four types of cultivation, add protective cultivation (Rakṣā-bhāvanā) and observation cultivation (Upalakṣaṇa-bhāvanā), protecting the senses and observing the body. The Vibhāṣā states that protective cultivation and observation cultivation are included in counteractive cultivation and elimination cultivation.
。 大正藏第 41 冊 No. 1823 俱舍論頌疏論本
俱舍論頌疏論本第二十七
從此大文第二。明智所成功德。就中二。一明不共法。二明共功德。就明不共法中二。一舉數標名。二依名別釋。且初舉數標名者。論云。如是已辨諸智差別。智所成德。今當顯示。于中先辨佛不共德。且初成佛盡智位。修不共佛法。有十八種。何為十八。頌曰。
十八不共法 謂佛十力等
釋曰。佛十力。四無畏。三念住。及大悲。如是合名十八不共法。余聖所無故。名不共法。
從此第二。依名別釋。就中有五。一明十力。二明四無畏。三明三念住。四明大悲。五明佛同異。就明十力中二。一明佛心力。二明佛身力。且第一明心力者。論云。且佛十力相別云何。頌曰。
力處非處十 業八除滅道 定根解界九 遍趣九或十 宿住死生俗 盡六或十智 宿住死生智 依靜慮余通 贍部男佛身 于境無礙故
釋曰。初六句出體。次兩句依地。次一句依身。后一句釋力義也。力處非處十者。總標也。一處非處智力。以十智為體。處謂合道理義也。如說善因能感愛果。造不善業。能招惡果。斯有是處。非處謂不合道理義也。如說善因感惡果。造不善因。感愛果。必
【現代漢語翻譯】 現代漢語譯本 《俱舍論頌疏論本》第二十七
從此進入第二大部分，闡明由智慧所成就的功德。這部分分為兩點：一是闡明不共法，二是闡明共同功德。在闡明不共法中又分為兩點：一是列舉數量並標明名稱，二是根據名稱分別解釋。首先列舉數量並標明名稱。論中說：『像這樣已經辨明了各種智慧的差別，現在應當顯示由智慧所成就的功德。其中首先辨明佛的不共功德。最初在成就佛的盡智位時，修習不共佛法，有十八種。』什麼是十八種呢？頌文說：
『十八不共法，謂佛十力等。』
解釋說：佛的十力、四無畏、三念住以及大悲，合起來稱為十八不共法。因為是其他聖者所沒有的，所以稱為不共法。
從此進入第二部分，根據名稱分別解釋。這部分分為五點：一是闡明十力，二是闡明四無畏，三是闡明三念住，四是闡明大悲，五是闡明佛的同異。首先闡明十力。這部分分為兩點：一是闡明佛的心力，二是闡明佛的身力。首先闡明心力。論中說：『佛的十力各自的相狀是怎樣的呢？』頌文說：
『力處非處十，業八除滅道，定根解界九，遍趣九或十，宿住死生俗，盡六或十智，宿住死生智，依靜慮余通，贍部男佛身，于境無礙故。』
解釋說：最初六句是說明體性，接著兩句是說明所依之地，再一句是說明所依之身，最後一句是解釋力的含義。『力處非處十』，是總的標示。第一是處非處智力，以十智為體。『處』是指符合道理的意義。例如說善因能感得可愛的果報，造作不善的業，能招致惡果，這是有道理的。『非處』是指不符合道理的意義。例如說善因感得惡果，造作不善的因，感得可愛的果報，必定
【English Translation】 English version Kosha-lun-song-shu-lun-ben, Volume 27
From this point, we enter the second major section, elucidating the merits accomplished by wisdom. This section is divided into two points: first, elucidating the unique (non-common) dharmas; and second, elucidating the common merits. Within the elucidation of the unique dharmas, there are again two points: first, enumerating the quantities and labeling the names; and second, explaining each according to the names. First, let's enumerate the quantities and label the names. The treatise states: 'Having thus distinguished the differences among various wisdoms, we should now reveal the merits accomplished by wisdom. Among these, we first distinguish the Buddha's unique merits. Initially, in the position of accomplishing the Exhaustion-Wisdom of the Buddha, cultivating the unique Buddha-dharmas, there are eighteen kinds.' What are the eighteen kinds? The verse says:
'The eighteen unique dharmas, are called the Buddha's Ten Powers, etc.'
The explanation says: The Buddha's Ten Powers (Dashabala), Four Fearlessnesses (Vaisharadya), Three Mindfulnesses (Smrtyupasthana), and Great Compassion (Mahakaruna), together are called the Eighteen Unique Dharmas. Because they are not possessed by other sages, they are called unique dharmas.
From this point, we enter the second part, explaining each according to the names. This part is divided into five points: first, elucidating the Ten Powers; second, elucidating the Four Fearlessnesses; third, elucidating the Three Mindfulnesses; fourth, elucidating Great Compassion; and fifth, elucidating the similarities and differences of the Buddhas. First, elucidating the Ten Powers. This part is divided into two points: first, elucidating the Buddha's power of mind; and second, elucidating the Buddha's power of body. First, elucidating the power of mind. The treatise states: 'What are the respective characteristics of the Buddha's Ten Powers?' The verse says:
'The power of knowing what is possible and impossible is ten; the karmic results, eight excluding cessation and the path; the concentrations, roots, liberations, and realms are nine; the destinations are nine or ten; the past abodes, death, and birth are mundane; the exhaustion is six or ten wisdoms; the wisdom of past abodes and death and birth, relies on meditative concentration, the rest are through supernormal powers; the Jambudvipa (Jambudvipa) male Buddha's body, is unobstructed in its realm.'
The explanation says: The first six lines explain the substance; the next two lines explain the ground on which they rely; the next line explains the body on which they rely; and the last line explains the meaning of power. 'The power of knowing what is possible and impossible is ten,' is a general indication. The first is the power of knowing what is possible and impossible, which takes the ten wisdoms as its substance. 'Possible' refers to the meaning of conforming to reason. For example, saying that a good cause can bring about a desirable result, and creating unwholesome karma can bring about an evil result, this is reasonable. 'Impossible' refers to the meaning of not conforming to reason. For example, saying that a good cause brings about an evil result, and creating an unwholesome cause brings about a desirable result, is certainly
無是處。佛智慧知處非處故。名處非處智力業八除滅道者。第二業異熟智力。以八智為體。除滅道二智也。知如是類業。感如是異熟。名業異熟智力。除滅道智者。以業異熟非滅道攝故。業異熟智力。除滅道智也。定根解界九者。此有四力。定謂第三靜慮解脫(八解脫也)等持(三三摩地)等至智力(八等至也) 根謂第四根上下智力。能知眾生信等五根有上下故 解謂第五。種種勝解智力。能知眾生種種喜樂。殊勝解故 界謂第六種種界智力。能知眾生種種性故。此之四力。九智為體。唯除滅智。以靜慮等。非滅諦故 遍趣九或十者。遍趣謂第七遍趣行智力。一切諸行。皆能趣果。名遍趣行。佛智慧知。名遍趣行智力。若謂但緣能趣為境。九智為體。除滅智也。滅是所趣果。非能趣行故。故除滅智。若謂亦緣所趣為境。十智為體。宿住死生俗者。一第八宿住隨念智力。能知過去宿住事故。二第九死生智力。能知眾生死此生彼故。此二智力。緣事法故。俗智為體 盡六或十智者。第十漏盡智力。言漏盡者。謂涅槃擇滅也。若謂但緣漏盡為境。名漏盡智力。以六智為體。除苦集道他心四智。以此四智不緣滅故。若漏盡身中所得智故。名漏盡智力。以十智為體 宿住死生智依靜慮余通者。宿住死生二力。依四靜慮。起所餘
【現代漢語翻譯】 現代漢語譯本 『無是處』：因為佛陀的智慧能夠了知什麼是『處』（合理的）和『非處』（不合理的），所以稱為『處非處智力』（The power of knowing what is possible and impossible）。在十力中，『處非處智力』以八種智慧為本體，排除了『滅智』和『道智』。『第二業異熟智力』（The power of knowing the consequences of actions），以八智為本體，也排除了『滅智』和『道智』。了知某種型別的業，會感得某種型別的異熟果報，稱為『業異熟智力』。排除『滅智』和『道智』的原因是，業異熟不屬於『滅諦』和『道諦』所包含的內容，所以『業異熟智力』排除了『滅智』和『道智』。 『定根解界』：這裡有四種智力。『定』指的是第三禪定的解脫（八解脫），等持（三三摩地），等至智力（八等至）。『根』指的是第四根上下智力，能夠了知眾生的信等五根有上等和下等之分。『解』指的是第五種種勝解智力，能夠了知眾生種種喜樂和殊勝的理解。『界』指的是第六種種界智力，能夠了知眾生種種不同的根性。這四種智力，以九種智慧為本體，唯獨排除了『滅智』，因為靜慮等不屬於『滅諦』。 『遍趣』：『遍趣』指的是第七遍趣行智力。一切諸行，都能趨向于果報，稱為『遍趣行』。佛陀的智慧能夠了知，稱為『遍趣行智力』。如果認為它僅僅以能夠趨向果報的行為作為境界，那麼以九智為本體，排除了『滅智』，因為『滅』是所趨向的果，而不是能趨向的行為，所以排除了『滅智』。如果認為它也以所趨向的果作為境界，那麼以十智為本體。 『宿住死生俗』：第一是第八宿住隨念智力（The power of remembering past lives），能夠了知過去宿世的事情。第二是第九死生智力（The power of knowing the death and rebirth of beings），能夠了知眾生從這裡死亡后又到哪裡出生。這兩種智力，因為緣於世俗的事法，所以以俗智為本體。 『盡』：第十是漏盡智力（The power of knowing the extinction of defilements）。所謂『漏盡』，指的是涅槃擇滅。如果認為它僅僅以漏盡作為境界，那麼稱為『漏盡智力』，以六智為本體，排除了苦智、集智、道智和他心智，因為這四種智慧不緣于『滅』。如果因為在漏盡之身中所得的智慧，稱為『漏盡智力』，那麼以十智為本體。 『宿住死生智依靜慮余通』：宿住智和死生智這兩種智力，依靠四靜慮而生起，其餘的...
【English Translation】 English version 『What is impossible』. Because the Buddha's wisdom can know what is 『possible』 and 『impossible』, it is called 『The power of knowing what is possible and impossible』 (處非處智力). Among the ten powers, 『The power of knowing what is possible and impossible』 takes eight wisdoms as its essence, excluding 『Extinction Wisdom』 and 『Path Wisdom』. 『The second power, the Knowledge of the Retribution of Actions』 (業異熟智力), also takes eight wisdoms as its essence, excluding 『Extinction Wisdom』 and 『Path Wisdom』. Knowing that a certain type of action will result in a certain type of retribution is called 『The power of knowing the consequences of actions』. The reason for excluding 『Extinction Wisdom』 and 『Path Wisdom』 is that the retribution of actions is not included in the 『Truth of Extinction』 and the 『Truth of the Path』, so 『The power of knowing the consequences of actions』 excludes 『Extinction Wisdom』 and 『Path Wisdom』. 『Dhyana, Roots, Understanding, Realms』: Here are four powers. 『Dhyana』 refers to the liberation of the third dhyana (八解脫), samadhi (三三摩地), and the power of knowledge of samapatti (八等至). 『Roots』 refers to the fourth power, the Knowledge of the Superiority and Inferiority of Roots, which can know that the five roots of beings, such as faith, have superior and inferior distinctions. 『Understanding』 refers to the fifth power, the Knowledge of Various Understandings, which can know the various joys and superior understandings of beings. 『Realms』 refers to the sixth power, the Knowledge of Various Realms, which can know the various natures of beings. These four powers take nine wisdoms as their essence, excluding only 『Extinction Wisdom』, because dhyana, etc., do not belong to the 『Truth of Extinction』. 『Universal Paths』: 『Universal Paths』 refers to the seventh power, the Knowledge of the Practice of Universal Paths. All practices can lead to fruition, which is called 『Universal Paths』. The Buddha's wisdom can know this, which is called 『The power of knowing the practice of universal paths』. If it is considered that it only takes actions that can lead to fruition as its object, then it takes nine wisdoms as its essence, excluding 『Extinction Wisdom』, because 『Extinction』 is the fruit to be reached, not the action that can lead to it, so 『Extinction Wisdom』 is excluded. If it is considered that it also takes the fruit to be reached as its object, then it takes ten wisdoms as its essence. 『Past Lives, Death and Rebirth, Mundane』: First, the eighth is the power of remembering past lives (宿住隨念智力), which can know the events of past lives. Second, the ninth is the power of knowing the death and rebirth of beings (死生智力), which can know where beings are born after dying here. These two powers, because they are related to mundane events and phenomena, take mundane wisdom as their essence. 『Extinction』: The tenth is the power of knowing the extinction of defilements (漏盡智力). The so-called 『extinction of defilements』 refers to Nirvana, selective extinction. If it is considered that it only takes the extinction of defilements as its object, then it is called 『The power of knowing the extinction of defilements』, taking six wisdoms as its essence, excluding the wisdom of suffering, the wisdom of accumulation, the wisdom of the path, and the wisdom of knowing others' minds, because these four wisdoms are not related to 『Extinction』. If it is called 『The power of knowing the extinction of defilements』 because of the wisdom obtained in the body of the extinction of defilements, then it takes ten wisdoms as its essence. 『The Wisdom of Past Lives and Death and Rebirth Relies on Dhyana and Other Supernormal Powers』: The two powers of the wisdom of past lives and the wisdom of death and rebirth arise relying on the four dhyanas, and the rest...
八智。通依十一地起謂欲界四禪。未至。中間。並四無色也 贍部男佛身者。此之十力。依贍部洲男子佛身。于境無礙故者。釋力義也。智于境中。知無礙故。名之為力。由此十力。唯依佛身。唯佛永斷諸惑習氣。於一切境。隨欲能知。余聖不然。故不名力。
從此第二。明身力。論云。如是諸佛遍於所知。心力無邊云何身力。頌曰。
身那羅延力 或節節皆然 像等七十增 此觸處為性
釋曰。身那羅延力者。佛生身力。等那羅延。此云人種神。或節節皆然者。或言表有餘師說。佛身支節。一一皆具那羅延力。大德法救說佛如來身力無邊。猶如心力。大覺獨覺。及轉輪王。支節相連。有差別者。諸佛世尊。似龍盤結。獨覺似鉤鎖。輪王似相鉤故。三相望。力有勝劣。像等七十增者。明那羅延力量也。像等七力。十十倍增。一十凡象力。當一香象力。二十香象力。當一摩訶諾健那力(此云大露形神)。三十摩訶諾健那力。當一缽羅塞建提力(此云勝蘊神)。四十缽羅塞建提力。當一伐浪伽力(此云妙支神)。五十伐浪伽力。當一遮弩羅力(此云執持神)。六十遮弩羅力。當一那羅延力。故象等七。十十倍增。名那羅延力也。此觸處為性者。如是身力。觸處為體。謂所觸中。大種差別。
【現代漢語翻譯】 現代漢語譯本 八智（Bā Zhì）：指通過依賴十一地（Shí Yī Dì）而生起的智慧，這十一地包括欲界（Yù Jiè）、四禪（Sì Chán）、未至定（Wèi Zhì Dìng）、中間定（Zhōng Jiān Dìng）以及四無色定（Sì Wú Sè Dìng）。 贍部男佛身者（Shàn Bù Nán Fó Shēn Zhě）：這裡所說的十力（Shí Lì），是依贍部洲（Shàn Bù Zhōu）男子佛身而顯現的。 于境無礙故者（Yú Jìng Wú Ài Gù Zhě）：這是對『力』的解釋。智慧在面對一切境界時，了知通達而沒有阻礙，因此稱為『力』。由於這十力唯有佛身才具備，只有佛才能永斷一切煩惱習氣，對於一切境界，隨心所欲地了知。其他的聖者不能做到這樣，所以不能稱為『力』。 從此第二（Cóng Cǐ Dì Èr）：從這裡開始，第二部分闡明身力（Shēn Lì）。 論云（Lùn Yún）：論中說，『像這樣諸佛對於所知的一切，心力無邊，那麼身力又是怎樣的呢？』 頌曰（Sòng Yuē）：頌文說： 『身那羅延力（Shēn Nà Luó Yán Lì），或節節皆然（Huò Jié Jié Jiē Rán），像等七十增（Xiàng Děng Qī Shí Zēng），此觸處為性（Cǐ Chù Chù Wéi Xìng）。』 釋曰（Shì Yuē）：解釋說： 身那羅延力者（Shēn Nà Luó Yán Lì Zhě）：佛的生身之力，等同於那羅延（Nà Luó Yán）的力量。那羅延，翻譯為『人種神』。 或節節皆然者（Huò Jié Jié Jiē Rán Zhě）：『或』字表示有其他說法。有的老師說，佛身的各個支節，都各自具有那羅延的力量。大德法救（Dà Dé Fǎ Jiù）說，佛如來的身力是無邊的，猶如心力。大覺（Dà Jué，佛）、獨覺（Dú Jué，辟支佛）以及轉輪王（Zhuǎn Lún Wáng），他們的支節相連的方式有所不同，諸佛世尊的連線方式類似於龍盤結，獨覺類似於鉤鎖，轉輪王類似於相互鉤連。因此，從這三種連線方式來看，力量有勝劣之分。 象等七十增者（Xiàng Děng Qī Shí Zēng Zhě）：闡明那羅延的力量。以大象為首的七種力量，依次以十倍遞增。十凡象之力，相當於一香象之力；二十香象之力，相當於一摩訶諾健那力（Mó Hē Nuò Jiàn Nà Lì，此云大露形神）；三十摩訶諾健那力，相當於一缽羅塞建提力（Bō Luó Sāi Jiàn Tí Lì，此云勝蘊神）；四十缽羅塞建提力，相當於一伐浪伽力（Fá Làng Qié Lì，此云妙支神）；五十伐浪伽力，相當於一遮弩羅力（Zhē Nǔ Luó Lì，此云執持神）；六十遮弩羅力，相當於一那羅延力。所以說，以大象為首的七種力量，依次以十倍遞增，稱為那羅延力。 此觸處為性者（Cǐ Chù Chù Wéi Xìng Zhě）：這樣的身力，以觸處為體性。指的是在所觸的事物中，地、水、火、風四大種的差別。
【English Translation】 English version Eight Wisdoms (Bā Zhì): Refers to the wisdom arising from relying on the Eleven Grounds (Shí Yī Dì), which include the Desire Realm (Yù Jiè), the Four Dhyanas (Sì Chán), the Undistributed Concentration (Wèi Zhì Dìng), the Intermediate Concentration (Zhōng Jiān Dìng), and the Four Formless Concentrations (Sì Wú Sè Dìng). The Buddha-body of a Jambudvipa Male (Shàn Bù Nán Fó Shēn Zhě): The Ten Powers (Shí Lì) mentioned here manifest based on the Buddha-body of a male in Jambudvipa (Shàn Bù Zhōu). 『Because there is no obstruction in the realm』 (Yú Jìng Wú Ài Gù Zhě): This explains the meaning of 『Power.』 When wisdom faces all realms, it knows and penetrates without obstruction, hence it is called 『Power.』 Because these Ten Powers are only possessed by the Buddha-body, and only the Buddha can permanently sever all afflictions and habitual tendencies, they can know everything in all realms at will. Other sages cannot do this, so they cannot be called 『Power.』 From here, secondly (Cóng Cǐ Dì Èr): From here, the second part elucidates the Bodily Power (Shēn Lì). The Treatise says (Lùn Yún): 『Like this, the Buddhas have boundless mental power regarding all that is knowable, so what is the bodily power like?』 The Verse says (Sòng Yuē): 『The body has Narayana Power (Shēn Nà Luó Yán Lì), or each joint is like that (Huò Jié Jié Jiē Rán), increasing seventy times like elephants (Xiàng Děng Qī Shí Zēng), this is characterized by the sense of touch (Cǐ Chù Chù Wéi Xìng).』 The Explanation says (Shì Yuē): 『The body has Narayana Power (Shēn Nà Luó Yán Lì Zhě):』 The physical body power of the Buddha is equal to the power of Narayana (Nà Luó Yán). Narayana is translated as 『God of the Human Race.』 『Or each joint is like that (Huò Jié Jié Jiē Rán Zhě):』 The word 『or』 indicates that there are other views. Some teachers say that each limb of the Buddha's body possesses the power of Narayana. The Venerable Dharma-rescue (Dà Dé Fǎ Jiù) says that the bodily power of the Buddha Tathagata is boundless, like mental power. The Greatly Enlightened One (Dà Jué, Buddha), the Solitarily Enlightened One (Dú Jué, Pratyekabuddha), and the Wheel-Turning King (Zhuǎn Lún Wáng) have different ways in which their limbs are connected. The connection of the World-Honored Buddhas is similar to a coiled dragon, the Solitarily Enlightened One is like a hook and lock, and the Wheel-Turning King is like mutual hooks. Therefore, from these three ways of connecting, there are superior and inferior differences in power. 『Increasing seventy times like elephants (Xiàng Děng Qī Shí Zēng Zhě):』 Explains the power of Narayana. The seven powers, starting with the elephant, increase tenfold in succession. The power of ten ordinary elephants is equivalent to the power of one fragrant elephant; the power of twenty fragrant elephants is equivalent to the power of one Maha Nokena (Mó Hē Nuò Jiàn Nà Lì, which means 『Great Naked God』); the power of thirty Maha Nokenas is equivalent to the power of one Prasakendra (Bō Luó Sāi Jiàn Tí Lì, which means 『Victorious Aggregate God』); the power of forty Prasakendras is equivalent to the power of one Varanga (Fá Làng Qié Lì, which means 『Wonderful Limb God』); the power of fifty Varangas is equivalent to the power of one Chanura (Zhē Nǔ Luó Lì, which means 『Holding God』); the power of sixty Chanuras is equivalent to the power of one Narayana. Therefore, it is said that the seven powers, starting with the elephant, increase tenfold in succession, and are called Narayana power. 『This is characterized by the sense of touch (Cǐ Chù Chù Wéi Xìng Zhě):』 Such bodily power has the sense of touch as its nature. It refers to the differences in the four great elements of earth, water, fire, and wind in the things that are touched.
從此第二。明四無畏。論云。四無畏相。差別云何。頌曰。
四無畏如次 初十二七力
釋曰。四無畏者。一正等覺無畏。十智為體。猶如初力(釋初字也)。二漏永盡無畏。或六智或十智。為體。如第十力(釋十字也)。三說障法無畏。八智為體。如第二力(釋二字也)四說出苦道無畏。或九智或十智為體。如第七力(釋七字也)。正等覺無畏者。謂佛自言。我于諸法。正等覺者。若有世間沙門。梵志。天魔。梵等。依法立難。言佛如來於如是法。非正等覺。無有是處。設當有者。我於是事。正見無畏。故得安穩無怖無畏。漏永盡者。謂佛自言。我于諸漏已。得永盡。若沙門等。依法立難。言佛于漏未得永盡。佛為通釋。無怖畏故。說障法無畏者。佛說染法必能為障。若外道難。言染非能障。佛為通釋。無怖畏故。說出苦道無畏者。佛說修道必能出苦。若外難言道非出苦。佛為通釋。無怖畏故。答難無懼。故名無畏。
從此第三。明三念住。論云。佛三念住。相別云何。頌曰。
三念住念慧 緣順違俱境
釋曰。三念住者。以念慧為體 一緣順境。不生歡喜。念住。謂有弟子。一向敬佛。如來緣之不生歡喜。舍而安住正念正智。名第一念住 第二緣違境。不生憂戚念住。謂有弟子。
【現代漢語翻譯】 現代漢語譯本 從此第二部分，闡明四無畏。論中說：『四無畏的相狀，差別在哪裡？』頌文說： 『四無畏如其次，初十二七力。』 解釋：四無畏是：一、正等覺無畏，以十智為體，猶如初力（解釋『初』字）。二、漏永盡無畏，或以六智或以十智為體，如第十力（解釋『十』字）。三、說障法無畏，以八智為體，如第二力（解釋『二』字）。四、說出苦道無畏，或以九智或以十智為體，如第七力（解釋『七』字）。 正等覺無畏是指，佛陀自己說：『我對於諸法，是正等覺者。如果有世間的沙門（Śrāmaṇa，出家修行者），梵志（Brāhmaṇa，婆羅門），天魔（deva-māra，天界的魔），梵天（brahman，此處指梵天），等等，依法提出詰難，說佛陀如來對於這樣的法，不是正等覺，沒有這樣的道理。』如果真的有這種情況，我對於這件事，正見而無畏懼，所以能夠安穩，沒有怖畏。 漏永盡無畏是指，佛陀自己說：『我對於諸漏（āsrava，煩惱），已經得到永盡。』如果沙門等等，依法提出詰難，說佛陀對於諸漏沒有得到永盡，佛陀會通達解釋，沒有怖畏的緣故。 說障法無畏是指，佛陀說染污的法必定能夠成為障礙。如果外道（tīrthika，佛教以外的修行者）詰難，說染污不是障礙，佛陀會通達解釋，沒有怖畏的緣故。 說出苦道無畏是指，佛陀說修道必定能夠出離痛苦。如果外道詰難，說道不是出離痛苦的，佛陀會通達解釋，沒有怖畏的緣故。回答詰難而沒有懼怕，所以叫做無畏。 從此第三部分，闡明三念住。論中說：『佛陀的三念住，相狀差別在哪裡？』頌文說： 『三念住念慧，緣順違俱境。』 解釋：三念住，以念（smṛti，憶念）和慧（prajñā，智慧）為體。一、緣順境不生歡喜念住。說的是，如果有弟子，一向敬重佛陀，如來緣於此境，不生歡喜，捨棄而安住于正念正智，名為第一念住。二、緣違境不生憂戚念住。說的是，如果有弟子，
【English Translation】 English version From this second section, explaining the Four Fearlessnesses. The treatise says: 'What are the characteristics and differences of the Four Fearlessnesses?' The verse says: 'The Four Fearlessnesses in order are, the first, twelfth, seventh powers.' Explanation: The Four Fearlessnesses are: First, the Fearlessness of Perfect Enlightenment, whose essence is the Ten Wisdoms, like the first power (explaining the word 'first'). Second, the Fearlessness of Exhaustion of Defilements, whose essence is either the Six Wisdoms or the Ten Wisdoms, like the tenth power (explaining the word 'tenth'). Third, the Fearlessness of Speaking about Obstructive Dharmas, whose essence is the Eight Wisdoms, like the second power (explaining the word 'second'). Fourth, the Fearlessness of Speaking about the Path to Liberation from Suffering, whose essence is either the Nine Wisdoms or the Ten Wisdoms, like the seventh power (explaining the word 'seventh'). The Fearlessness of Perfect Enlightenment refers to the Buddha himself saying: 'Regarding all dharmas, I am the Perfectly Enlightened One. If there are Śrāmaṇas (ascetics), Brāhmaṇas (priests), deva-māras (heavenly demons), brahmans (referring to Brahma here), etc., in the world who, according to the Dharma, raise a challenge, saying that the Tathāgata (如來，one of Buddha's titles) is not Perfectly Enlightened regarding such dharmas, there is no such possibility.' If such a thing were to happen, regarding this matter, I have correct view and no fear, so I can be peaceful, without dread or fear. The Fearlessness of Exhaustion of Defilements refers to the Buddha himself saying: 'Regarding all defilements (āsrava, outflows), I have attained complete exhaustion.' If Śrāmaṇas, etc., raise a challenge according to the Dharma, saying that the Buddha has not attained complete exhaustion of defilements, the Buddha will thoroughly explain, without fear. The Fearlessness of Speaking about Obstructive Dharmas refers to the Buddha saying that defiled dharmas will certainly be an obstruction. If externalists (tīrthika, non-Buddhist practitioners) challenge, saying that defilement is not an obstruction, the Buddha will thoroughly explain, without fear. The Fearlessness of Speaking about the Path to Liberation from Suffering refers to the Buddha saying that cultivating the path will certainly lead to liberation from suffering. If externalists challenge, saying that the path is not a liberation from suffering, the Buddha will thoroughly explain, without fear. Answering challenges without fear is why it is called Fearlessness. From this third section, explaining the Three Establishments of Mindfulness. The treatise says: 'What are the differences in the characteristics of the Buddha's Three Establishments of Mindfulness?' The verse says: 'The Three Establishments of Mindfulness are mindfulness and wisdom, regarding agreeable, disagreeable, and both kinds of objects.' Explanation: The Three Establishments of Mindfulness have mindfulness (smṛti, recollection) and wisdom (prajñā, insight) as their essence. First, the Establishment of Mindfulness of not generating joy regarding agreeable objects. This refers to when there is a disciple who always respects the Buddha, the Tathāgata, upon encountering this situation, does not generate joy, abandons it, and dwells in right mindfulness and right knowledge, which is called the first Establishment of Mindfulness. Second, the Establishment of Mindfulness of not generating sorrow regarding disagreeable objects. This refers to when there is a disciple,
不恭敬佛。如來緣之。不生憂戚。舍而安住正念正智。名第二念住 第三緣順違境。不生歡戚念住。謂有弟子。一類敬佛。一類不敬。如來緣之。不生歡戚。舍而安住正念正智。名第三念住。頌言俱者。即順違俱也。
從此第四。明大悲。論云。諸佛大悲。云何相別。頌曰。
大悲唯俗智 資糧行相境 平等上品故 異悲由八因
釋曰。如來大悲。俗智為體。以緣一切有情事境界故。問此大悲名。依何義立。答由五義故。一資糧大。謂大福德智慧資糧。所成辨故。二行相大。謂此力能於三苦境。作行相故。三所緣大(釋頌境字)謂是總以三界有情。為所緣故。四平等大。謂普利樂諸有情故。五上品大。更無餘悲能齊此故 此與悲異由八種因。一由自性異。大悲以無癡為體。悲以無瞋為體。二由行相異。大悲作三苦行相。悲唯作苦苦行相。三由所緣異。大悲緣三界悲唯緣欲界也。四由依地異。大悲依第四禪。悲依四靜慮。五由依身異。大悲依佛身。悲依二乘身。六由證得異。大悲離有頂。證。悲離欲界證。七由救濟異。大悲救濟事成。悲唯希望救濟故。八由哀愍異。大悲哀愍平等。悲哀愍不平等故。
從此第五。明佛同異。論云。已辨佛德異余有情。諸佛相望法等不。頌曰。
由資糧
【現代漢語翻譯】 現代漢語譯本： 不恭敬佛（Tathagata，如來），如來緣於此境，不生憂愁悲慼，捨棄此念而安住于正念正智之中，這稱為第二念住。第三是緣于順境和違境，不生歡喜和憂戚的念住。譬如有弟子，一類人恭敬佛，一類人不恭敬。如來緣於此境，不生歡喜和憂戚，捨棄此念而安住于正念正智之中，這稱為第三念住。頌文中說『俱』，就是指順境和違境同時存在的情況。 從此第四部分，闡明大悲。論中說：諸佛的大悲，在哪些方面有所區別？頌文說： 『大悲唯俗智，資糧行相境，平等上品故，異悲由八因』 解釋：如來的大悲，以俗智為本體，因為緣於一切有情眾生的境界。問：這種大悲的名稱，是依據什麼意義而建立的？答：由五種意義。一是資糧大，指由大福德智慧資糧所成就。二是行相大，指這種力量能夠在三種苦的境界中起作用。三是所緣大（解釋頌文中的『境』字），指總體上以三界有情為所緣。四是平等大，指普遍給予一切有情快樂。五是上品大，指沒有其他悲心能夠與此相比。 這種大悲與一般的悲心不同，由八種原因造成。一是自性不同，大悲以無癡為本體，悲心以無嗔為本體。二是行相不同，大悲在三種苦的境界中起作用，悲心只在苦苦的境界中起作用。三是所緣不同，大悲緣於三界，悲心只緣于欲界。四是所依之地不同，大悲依于第四禪，悲心依於四靜慮。五是所依之身不同，大悲依于佛身，悲心依於二乘身。六是證得不同，大悲遠離有頂而證得，悲心遠離欲界而證得。七是救濟不同，大悲救濟能夠成功，悲心只是希望能夠救濟。八是哀憫不同，大悲哀憫平等，悲心哀憫不平等。 從此第五部分，闡明佛的相同與不同。論中說：已經辨明了佛的功德與其餘有情眾生的不同，那麼諸佛之間在法方面是否相同呢？頌文說： 『由資糧』
【English Translation】 English version: Disrespecting the Buddha (Tathagata), the Tathagata, mindful of this situation, does not generate sorrow or grief, abandoning this thought and abiding in right mindfulness and right knowledge, this is called the second mindfulness dwelling. The third is dwelling in mindfulness regarding favorable and unfavorable circumstances, without generating joy or sorrow. For example, some disciples respect the Buddha, while others do not. The Tathagata, mindful of this situation, does not generate joy or sorrow, abandoning this thought and abiding in right mindfulness and right knowledge, this is called the third mindfulness dwelling. The verse mentioning 'both' refers to the simultaneous presence of favorable and unfavorable circumstances. From this fourth part, the Great Compassion is elucidated. The treatise says: In what ways does the Great Compassion of all Buddhas differ? The verse says: 'Great compassion is solely mundane wisdom, resource, aspect, and object; due to equality and supreme quality, different compassion arises from eight causes.' Explanation: The Tathagata's Great Compassion has mundane wisdom as its essence because it is directed towards the realm of all sentient beings. Question: Upon what meaning is the name of this Great Compassion established? Answer: It is due to five meanings. First, the resource is great, referring to being accomplished by great merit and wisdom resources. Second, the aspect is great, referring to the power to act within the realm of the three sufferings. Third, the object is great (explaining the word 'object' in the verse), referring to generally taking sentient beings of the three realms as its object. Fourth, the equality is great, referring to universally giving happiness to all sentient beings. Fifth, the supreme quality is great, referring to no other compassion being able to equal it. This Great Compassion differs from ordinary compassion due to eight causes. First, the nature is different; Great Compassion has non-ignorance as its essence, while compassion has non-anger as its essence. Second, the aspect is different; Great Compassion acts within the realm of the three sufferings, while compassion only acts within the realm of the suffering of suffering. Third, the object is different; Great Compassion is directed towards the three realms, while compassion is only directed towards the desire realm. Fourth, the basis is different; Great Compassion relies on the fourth dhyana, while compassion relies on the four meditative absorptions. Fifth, the body relied upon is different; Great Compassion relies on the body of a Buddha, while compassion relies on the body of a Two Vehicle practitioner. Sixth, the attainment is different; Great Compassion is attained by transcending the peak of existence, while compassion is attained by transcending the desire realm. Seventh, the salvation is different; Great Compassion's salvation is successful, while compassion only hopes to be able to save. Eighth, the pity is different; Great Compassion's pity is equal, while compassion's pity is unequal. From this fifth part, the similarities and differences of Buddhas are elucidated. The treatise says: Having already distinguished the merits of the Buddha from those of other sentient beings, are the Buddhas the same in terms of Dharma? The verse says: 'Due to resource'
法身 利他佛相似 壽種性量等 諸佛有差別
釋曰。謂佛三等。一由資糧等圓滿故。二由法身等成辨故。三由利他等究竟故 約壽種性身量等殊。佛有差別。言壽別者。謂佛壽有長短。言種別者。謂佛有生剎帝利種。有生婆羅門種。言姓別者。謂佛有姓喬答摩。有姓迦葉婆等。言量別者。謂佛身有長丈六。有長千尺等。頌言等者。謂顯佛法住久近等故。如是別者。所化有情。機宜別故。佛有三德不可思議。一因圓德。二果圓德。三恩圓德 因圓德者。復有四種。一無餘修。福德。智慧。修無遺故。二長時修。三阿僧祇耶修。無倦故。三無間修。剎那剎那。時無廢故。四尊重修。恭敬所學。修無慢故 次果圓德。復有四種。一智圓德。二斷圓德。三威勢圓德。四色身圓德。智圓德中。復有四種。一無師智自覺悟故。二一切智照真理故。三一切種智照俗事故。四無功用智任運起故。斷圓德中亦有四種一一切煩惱斷。二一切定障斷。三畢竟斷。四並習斷 威勢圓德。亦有四種。一難化必能化。二答難必決疑。三立教必出離。四惡黨必能伏 色身圓德。亦有四種。一具眾相。二具隨好。三具大力。四內身骨堅。越金剛。外發神光。逾百千日 后恩圓德。亦有四種。一能令永解脫。三惡趣為三也。二令出善趣生死
【現代漢語翻譯】 現代漢語譯本 法身（Dharmakaya）：在利他方面與佛相似。 壽命、種姓、身量等等，諸佛之間存在差別。
解釋：佛有三種平等。一是由資糧等的圓滿所致。二是由法身等的成就所致。三是由利他等的究竟所致。關於壽命、種姓、身量等的不同，諸佛之間存在差別。說到壽命的差別，是指佛的壽命有長有短。說到種姓的差別，是指佛有生於剎帝利種姓的，也有生於婆羅門種姓的。說到姓氏的差別，是指佛有姓喬答摩（Gautama）的，也有姓迦葉波（Kasyapa）等的。說到身量的差別，是指佛的身有長一丈六尺的，也有長千尺等的。頌文中的『等』字，是爲了顯示佛法住世時間的長短等。之所以有這些差別，是因為所教化的有情眾生的根器不同。佛有三種不可思議的功德：一是因圓滿的功德，二是果圓滿的功德，三是恩圓滿的功德。因圓滿的功德又有四種：一是無餘地修習福德和智慧，沒有遺漏地修習的緣故。二是長時間地修習。三是阿僧祇耶（asamkhya，無數）劫地修習，沒有厭倦的緣故。三是無間斷地修習，剎那剎那，時間上沒有荒廢的緣故。四是尊重地修習，恭敬所學，修習時沒有傲慢的緣故。其次是果圓滿的功德，又有四種：一是智圓滿的功德，二是斷圓滿的功德，三是威勢圓滿的功德，四是色身圓滿的功德。智圓滿的功德中，又有四種：一是無師智，自己覺悟的緣故。二是一切智，照見真理的緣故。三是一切種智，照見世俗事物的緣故。四是無功用智，自然而然生起的緣故。斷圓滿的功德也有四種：一是斷除一切煩惱。二是斷除一切禪定障礙。三是徹底斷除。四是連同習氣一起斷除。威勢圓滿的功德也有四種：一是難以教化的必定能教化。二是回答難題必定能決斷疑惑。三是建立教法必定能使人出離。四是對待惡勢力必定能降伏。色身圓滿的功德也有四種：一是具足各種妙相。二是具足各種隨形好。三是具足大力。四是內身骨骼堅固，勝過金剛（vajra），外在散發神光，勝過百千個太陽。最後是恩圓滿的功德，也有四種：一是能令眾生永遠解脫三惡趣（地獄、餓鬼、畜生）。二是令眾生脫離善趣的生死。
【English Translation】 English version Dharmakaya: In altruism, similar to the Buddha. Lifespan, lineage, physical form, etc., Buddhas have differences.
Explanation: Buddhas have three equalities. One is due to the completeness of accumulations, etc. Two is due to the accomplishment of Dharmakaya, etc. Three is due to the ultimate nature of benefiting others, etc. Regarding the differences in lifespan, lineage, physical form, etc., Buddhas have differences. Speaking of the difference in lifespan, it refers to the fact that Buddhas have lifespans that are long and short. Speaking of the difference in lineage, it refers to the fact that some Buddhas are born into the Kshatriya (warrior) caste, and some are born into the Brahmin (priestly) caste. Speaking of the difference in surname, it refers to the fact that some Buddhas have the surname Gautama, and some have the surname Kasyapa, etc. Speaking of the difference in physical form, it refers to the fact that some Buddhas have a body that is sixteen feet tall, and some have a body that is a thousand feet tall, etc. The word 'etc.' in the verse is to show the length of time the Buddha's teachings remain in the world, etc. The reason for these differences is that the capacities of the sentient beings to be taught are different. Buddhas have three inconceivable virtues: one is the virtue of complete cause, two is the virtue of complete effect, and three is the virtue of complete grace. The virtue of complete cause has four aspects: one is cultivating merit and wisdom without remainder, because of cultivating without omission. Two is cultivating for a long time. Three is cultivating for asamkhya (countless) kalpas, because of not being weary. Three is cultivating without interruption, moment by moment, because of not wasting time. Four is cultivating with respect, because of revering what is learned, and cultivating without arrogance. Next is the virtue of complete effect, which also has four aspects: one is the virtue of complete wisdom, two is the virtue of complete cessation, three is the virtue of complete power, and four is the virtue of complete form body. In the virtue of complete wisdom, there are four aspects: one is wisdom without a teacher, because of awakening oneself. Two is all-knowing wisdom, because of illuminating the truth. Three is all-type wisdom, because of illuminating worldly affairs. Four is effortless wisdom, because of arising naturally. The virtue of complete cessation also has four aspects: one is the cessation of all afflictions. Two is the cessation of all obstacles to samadhi. Three is complete cessation. Four is cessation together with habitual tendencies. The virtue of complete power also has four aspects: one is that those who are difficult to transform can certainly be transformed. Two is that answering difficult questions can certainly resolve doubts. Three is that establishing teachings can certainly lead to liberation. Four is that evil forces can certainly be subdued. The virtue of complete form body also has four aspects: one is possessing all the excellent marks. Two is possessing all the minor marks. Three is possessing great strength. Four is that the inner body's bones are firm, surpassing vajra (diamond), and the outer body emits divine light, surpassing hundreds of thousands of suns. Finally, the virtue of complete grace also has four aspects: one is being able to liberate beings forever from the three evil realms (hell, hungry ghosts, animals). Two is causing beings to escape the cycle of birth and death in the good realms.
復為一也。故名為四。又解安置善趣為一。安置三乘為三故。名為四。總說如來圓德如是 若別分析。則有無邊。唯佛世尊。能知能說。諸有智者。聞說如斯。生信重心。徹于骨髓。彼由一念極重信心。轉滅無邊。不定惡業。攝受人天。殊勝涅槃。故說如來出興於世。為諸智者無上福田。如薄伽梵。自說頌曰。
若於佛福田 能殖少分善 初獲勝善趣 后必得涅槃。
從此第二。明共功德。就中有二。一總標名。二別解釋。且總標者。論云。已說如來不共功德。共功德今當辨。頌曰。
復有餘佛法 共余聖異生 謂無諍愿智 無礙解等德
釋曰。復有佛法。與余聖者。及異生共。謂無諍。愿智。四無礙解。此三二乘。亦有。五通。靜慮。四無色。八等至。三等持。四無量。八解脫。十遍處等。異生亦有。雖佛功德。超過一切。然依類同。故說為共。
從此第二。別解釋。就中二。一明共聖德。二明共凡德。就共聖德中四。一明無諍行。二明愿智。三明無礙解。四明依邊際定力得。且初無諍者。論云。且辨無諍者。頌曰。
無諍世俗智 后靜慮不動 三洲緣未生 欲界有事惑
釋曰。無諍世俗智者。煩惱名諍。謂阿羅漢觀有情苦。由煩惱生。恐他煩惱復緣己生。
【現代漢語翻譯】 現代漢語譯本 再次歸結為一。所以叫做四。又解釋為安置於善趣為一，安置於三乘為三，所以叫做四。總的來說，如來的圓滿功德就是這樣。如果分別分析，則有無量無邊。只有佛世尊才能完全知曉和宣說。那些有智慧的人，聽聞如此道理，會生起深厚的信心，徹入骨髓。他們憑藉一念之間極其強烈的信心，能夠轉化消滅無邊的不定惡業，獲得人天果報，最終證得殊勝的涅槃。所以說如來出現於世，是所有智者無上的福田。正如薄伽梵（Bhagavan，世尊）自己所說偈頌： 『若於佛福田，能殖少分善，初獲勝善趣，后必得涅槃。』 從這裡開始第二部分，闡明共同功德。其中分為兩部分：一是總標名稱，二是分別解釋。先說總標名稱，如論中所說：『已經說了如來的不共功德，現在應當辨析共同功德。』頌詞說： 『復有餘佛法，共余聖異生，謂無諍愿智，無礙解等德。』 解釋說：還有一些佛法，是與其餘聖者以及異生共同擁有的，比如無諍（arana，不爭論）、愿智（pranidhana-jnana，隨愿成就的智慧）、四無礙解（catasrah-pratisamvidah，四種無礙的解說能力）。這三者二乘（sravaka-yana and pratyeka-buddha-yana，聲聞乘和緣覺乘）也有。五通（panca-abhijna，五種神通）、靜慮（dhyana，禪定）、四無色定（catasrah-arupa-samapattayah，四種無色界的禪定）、八等至（asta-samapattayah，八種等至）、三等持（trayah-samadhayah，三種等持）、四無量心（catasrah-apramanyah，四種無量心）、八解脫（asta-vimoksah，八種解脫）、十遍處（dasa-krtasnayatanani，十種遍處）等等，異生也有。雖然佛的功德超越一切，但從類別上來說是相同的，所以說是共同的。 從這裡開始第二部分，分別解釋。其中分為兩部分：一是闡明共同的聖者功德，二是闡明共同的凡夫功德。在共同的聖者功德中，又分為四個方面：一是闡明無諍行（arana-viharin，遠離爭論的行為），二是闡明愿智，三是闡明無礙解，四是闡明依靠邊際定力而獲得的。先說無諍，如論中所說：『先辨析無諍。』頌詞說： 『無諍世俗智，后靜慮不動，三洲緣未生，欲界有事惑。』 解釋說：『無諍世俗智』，煩惱被稱為『諍』。阿羅漢（arhat，斷盡煩惱的聖者）觀察到有情眾生的痛苦是由煩惱產生的，擔心他人的煩惱再次緣自己而生。
【English Translation】 English version Again, it is reduced to one. Therefore, it is called four. It is also explained that being placed in a good realm is one, and being placed in the Three Vehicles is three, hence it is called four. In general, the Tathagata's (Tathagata, Thus Come One) perfect virtues are like this. If analyzed separately, they are boundless. Only the Buddha (Buddha, enlightened one) World-Honored One can fully know and speak of them. Those who are wise, upon hearing such principles, will generate deep faith that penetrates to the bone marrow. With a single thought of extremely strong faith, they can transform and extinguish boundless uncertain evil karma, receive the rewards of humans and gods, and ultimately attain the supreme Nirvana (Nirvana, enlightenment). Therefore, it is said that the Tathagata appears in the world as the supreme field of merit for all wise beings. Just as the Bhagavan (Bhagavan, the Blessed One) himself said in a verse: 'If in the Buddha's field of merit, one can plant a small portion of good, one will first obtain a superior good realm, and later surely attain Nirvana.' From here, the second part begins, elucidating the common merits. It is divided into two parts: first, a general statement of the names; second, separate explanations. First, the general statement of names, as stated in the treatise: 'Having spoken of the Tathagata's uncommon merits, now we should analyze the common merits.' The verse says: 'There are also other Buddha-dharmas (Buddha-dharma, Buddha's teachings) shared with other noble beings and ordinary beings, namely, non-contention, wish-fulfilling wisdom, unobstructed eloquence, and other virtues.' The explanation says: There are also some Buddha-dharmas that are shared with other noble beings and ordinary beings, such as non-contention (arana, non-dispute), wish-fulfilling wisdom (pranidhana-jnana, wisdom that fulfills wishes), and the four unobstructed eloquence (catasrah-pratisamvidah, four kinds of unobstructed eloquence). The Two Vehicles (sravaka-yana and pratyeka-buddha-yana, Hearer Vehicle and Solitary Realizer Vehicle) also have these three. The five supernormal powers (panca-abhijna, five kinds of supernormal powers), meditative concentration (dhyana, meditation), the four formless absorptions (catasrah-arupa-samapattayah, four formless absorptions), the eight attainments (asta-samapattayah, eight attainments), the three concentrations (trayah-samadhayah, three concentrations), the four immeasurables (catasrah-apramanyah, four immeasurables), the eight liberations (asta-vimoksah, eight liberations), the ten all-pervading spheres (dasa-krtasnayatanani, ten all-pervading spheres), etc., are also possessed by ordinary beings. Although the Buddha's merits surpass all, they are the same in category, so they are said to be common. From here, the second part begins, with separate explanations. It is divided into two parts: first, elucidating the common merits of noble beings; second, elucidating the common merits of ordinary beings. Among the common merits of noble beings, there are four aspects: first, elucidating the practice of non-contention (arana-viharin, behavior of non-dispute); second, elucidating wish-fulfilling wisdom; third, elucidating unobstructed eloquence; fourth, elucidating what is obtained by relying on the power of marginal concentration. First, regarding non-contention, as stated in the treatise: 'First, analyze non-contention.' The verse says: 'Non-contention mundane wisdom, followed by motionless meditative concentration, the conditions of the three continents are not yet born, the afflictions of the desire realm have matters.' The explanation says: 'Non-contention mundane wisdom,' afflictions are called 'contention.' An Arhat (arhat, a saint who has exhausted afflictions) observes that the suffering of sentient beings arises from afflictions, fearing that the afflictions of others may arise again from oneself.
故思引發如是相續。此智生時。令他有情不緣己身。生貪瞋等。息煩惱諍。得無諍名。此行但以俗智為體。后靜慮不動者。此無諍行。依第四禪。發。樂通行中。此最勝故。言不動者。六無學中。唯不動性有無諍智。退法等五。不能自防。況能息他諸煩惱諍。故唯不動。三洲緣未生者。唯人三洲。有無諍智。緣未生者。緣未來惑。令不起故 欲界有事惑者。謂緣未生迷事煩惱。諸無事惑。不可遮防。內起隨應。總緣境故。
從此第二明愿智論云辨無諍已次辨愿智頌曰。
愿智慧遍緣 余如無諍說
釋曰。以愿為先。引妙智起。如願而了。故名愿智。此智出體。依地種性。及所依身。與無諍同。唯所緣別。愿智遍緣一切法故。
從此第三。明無礙解。論云。已辨愿智。無礙解者。頌曰。
無礙解有四 謂法義詞辯 名義言說道 無退智為性 法詞唯俗智 五二地為依 義十六辯九 皆依一切地 但得必具四 余如無諍說
釋曰。無礙解有四謂法義詞辯者。一法無礙解。二義無礙解。三詞無礙解。四辯無礙解。名義言說道無退智為性者。出體也。謂無退智。緣能詮名。名法無礙解。名句文三。總說為名。此名句文。持所說義。及生物解故。說名為法 又無退智。緣
【現代漢語翻譯】 現代漢語譯本 因此，這樣的思緒會引發（煩惱的）相續。當這種智慧生起時，能使其他有情眾生不執著于自身，從而不起貪婪、嗔恨等煩惱，平息煩惱的爭端，因此得到『無諍』的名稱。這種行為僅僅以世俗的智慧為本體。後來的靜慮不動者，這種無諍的行為，是依據第四禪而生髮的。因為在安樂的修行中，這是最殊勝的。說到『不動者』，在六種無學（指阿羅漢）中，只有不動性的阿羅漢具有無諍智。退法等其他五種阿羅漢，不能保護自己，更何況平息他人的各種煩惱爭端呢？所以只有不動性的阿羅漢才能做到。三洲緣未生者，只有人道的三洲（東勝身洲、南贍部洲、西牛賀洲）有無諍智。『緣未生者』，是指緣于未來的迷惑，使它不生起。欲界有事惑者，是指緣于未生的、迷惑於事相的煩惱。那些無事惑，是無法遮擋防禦的，內在生起時只能隨順應對，因為它們是總緣一切境界的。
從此第二部分，闡明愿智。《論》中說，辨析了無諍智后，接下來辨析愿智，頌文說：
『愿智慧遍緣，其餘如無諍說。』
解釋：以願力為先導，引發殊妙的智慧生起，如所愿而明瞭，所以稱為愿智。這種智慧的本體、所依據的禪定、種性，以及所依止的身體，都與無諍智相同，只有所緣的對象不同。愿智慧夠普遍地緣取一切法。
從此第三部分，闡明無礙解。《論》中說，已經辨析了願智，接下來辨析無礙解，頌文說：
『無礙解有四，謂法義詞辯；名義言說道，無退智為性；法詞唯俗智，五二地為依；義十六辯九，皆依一切地；但得必具四，余如無諍說。』
解釋：無礙解有四種，即法無礙解、義無礙解、詞無礙解、辯無礙解。『名義言說道，無退智為性』，這是說明無礙解的本體。即以無退失的智慧，緣取能詮釋的名相，這就是法無礙解。名、句、文三者，總稱為名。這些名、句、文，能夠保持所說的意義，並且產生理解，所以稱為法。另外，以無退失的智慧，緣取...
【English Translation】 English version Therefore, such thoughts give rise to a continuum (of afflictions). When this wisdom arises, it enables other sentient beings not to cling to themselves, thereby preventing the arising of greed, hatred, and other afflictions, and pacifying the disputes of afflictions, hence obtaining the name 'Non-Contention' (Araṇa). This practice is based solely on conventional wisdom. Later, for those who are immovable in meditative absorption (dhyāna), this practice of non-contention arises from the fourth dhyāna. Because it is the most excellent in the practice of ease. When speaking of 'immovable ones,' among the six types of non-learners (Arhats), only those with immovable nature possess the wisdom of non-contention. The other five, such as those prone to regression, cannot protect themselves, let alone pacify the various afflictive disputes of others. Therefore, only the immovable ones can do so. 'Three continents, conditions not yet arisen' refers to the fact that only the three continents of the human realm (Pūrvavideha, Jambudvīpa, Aparagodānīya) possess the wisdom of non-contention. 'Conditions not yet arisen' means that they condition future delusions, preventing them from arising. 'Desire realm, afflictions related to events' refers to conditioning afflictions related to events that have not yet arisen. Those afflictions unrelated to events cannot be warded off or defended against; when they arise internally, one can only respond accordingly, because they condition all objects in general.
From this second part, the discussion clarifies the Discriminative Wisdom of Aspiration (Pranidhijñāna). The Treatise states, 'Having distinguished the Wisdom of Non-Contention, next we distinguish the Wisdom of Aspiration,' with the verse saying:
'The Wisdom of Aspiration can universally condition, the rest is as described for Non-Contention.'
Explanation: By taking aspiration as the guide, excellent wisdom is induced to arise, understanding as desired, hence it is called the Wisdom of Aspiration. The essence of this wisdom, the dhyāna it relies on, its nature, and the body it depends on, are the same as the Wisdom of Non-Contention, only the conditioned object is different. The Wisdom of Aspiration can universally condition all dharmas.
From this third part, the discussion clarifies Unimpeded Exegesis (Pratisaṃvidā). The Treatise states, 'Having distinguished the Wisdom of Aspiration, next we distinguish Unimpeded Exegesis,' with the verse saying:
'Unimpeded Exegesis has four, namely Dharma, Meaning, Term, and Eloquence; Name, Meaning, Word, and Path, with non-regressing wisdom as its essence; Dharma and Term are only conventional wisdom, relying on the fifth and second grounds; Meaning is sixteen, Eloquence is nine, all relying on all grounds; but obtaining it necessarily entails all four, the rest is as described for Non-Contention.'
Explanation: Unimpeded Exegesis has four types, namely Unimpeded Exegesis of Dharma, Unimpeded Exegesis of Meaning, Unimpeded Exegesis of Term, and Unimpeded Exegesis of Eloquence. 'Name, Meaning, Word, and Path, with non-regressing wisdom as its essence,' this explains the essence of Unimpeded Exegesis. That is, with non-regressing wisdom, conditioning the expressive name, this is the Unimpeded Exegesis of Dharma. Name, sentence, and phrase are collectively called name. These names, sentences, and phrases can maintain the meaning being expressed and generate understanding, hence they are called Dharma. Furthermore, with non-regressing wisdom, conditioning...
所詮義。名義無礙解 又無退智。緣方言詞。立為詞無礙解 又無退智。緣契正理。無滯言說。及緣自在。定慧二道。名辯無礙解。無滯言說。名之為辯。定慧二道。能起辯說。道是辯因。故亦名辯。是利根故。名無退智。智。緣名等。決斷無礙。名無礙解。故四無礙。以無退智為體也。法詞唯俗智者。此二無礙。緣名身等及世言詞事境界故。唯俗智攝。五二地為依者。法無礙解。通依五地。謂欲界四靜慮也。無色界中。無名等故。詞無礙解。唯依二地。謂欲界初靜慮也。二禪已上。以無尋伺故。義十六辯九者。義無礙解。或十智或六智為體。謂若諸法皆名為義。十智為體。若唯涅槃。名為義者。六智為體。如漏盡通說 辯無礙解。九智為體。唯除滅智。謂辯無礙。緣說道故 皆依一切地者。此義及辯。二無礙解。通依一切地起。謂九地也。但得必具四者。隨得一時。必皆具四。余如無諍說者。此四無礙。依不動性。依三洲身。如無諍說。
從此第四。明依邊際定得。論云。如是所說無諍行等。頌曰。
六依邊際得 邊際六后定 遍順至究竟 佛余加行得
釋曰。六依邊際得者。無諍愿智。四無礙解。此六皆依邊際定得。邊際六者。此邊際定。體有六種。謂四無礙。無諍愿智。此六除詞。更加
【現代漢語翻譯】 現代漢語譯本 所詮釋的意義。對於名相和義理的通達沒有障礙，稱為名義無礙解，並且不會退失這種智慧。憑藉各地的方言詞彙，建立詞無礙解，並且不會退失這種智慧。憑藉契合正理，沒有滯礙的言說，以及憑藉自在的定和慧兩種途徑，稱為辯無礙解。沒有滯礙的言說，稱之為辯。定和慧兩種途徑，能夠引發辯說，途徑是辯說的原因，所以也稱為辯。因為是利根，所以稱為無退智。智慧對於名相等，決斷沒有障礙，稱為無礙解。所以四無礙解，以無退智為本體。 法無礙解和詞無礙解只有世俗智者才能獲得，這兩種無礙解，憑藉名身等以及世間的言詞事境界，所以唯有世俗智所攝。法無礙解通於五地為所依，這五地是欲界和四禪天。因為無色界中，沒有名相等。詞無礙解，唯依二地，是欲界和初禪天。二禪以上，因為沒有尋伺。義無礙解或以十智或以六智為本體，如果諸法都稱為義，那麼以十智為本體，如果只有涅槃稱為義，那麼以六智為本體，如漏盡神通所說。辯無礙解，以九智為本體，唯獨除了滅智，因為辯無礙解，憑藉說道的緣故。義無礙解和辯無礙解，都通於一切地而生起，是指九地。但凡得到，必定具備四種，隨得一時，必定都具備四種。其餘的如無諍所說。 這四種無礙解，依靠不動性，依靠三洲之身，如無諍所說。 從此第四部分，闡明依靠邊際定而獲得。論中說，如是所說的無諍行等。頌詞說： 六種依靠邊際定獲得，邊際定有六種後續的定。 普遍順應直至究竟，佛陀和其餘人通過加行而獲得。 解釋說，六種依靠邊際定獲得，無諍、愿智、四無礙解，這六種都依靠邊際定而獲得。邊際定有六種，這六種是四無礙解、無諍、愿智。這六種除了詞無礙解，更加
【English Translation】 English version The meaning that is explained. Unobstructed understanding of names and meanings is called 'Nāma-artha-pratisaṃvidā' (Unobstructed Explanation of Names and Meanings), and there is no regression of this wisdom. Based on the dialects and vocabularies of various regions, 'Nirukti-pratisaṃvidā' (Unobstructed Explanation of Language) is established, and there is no regression of this wisdom. Relying on principles that conform to the truth, speech without hindrance, and relying on the two paths of Samādhi (concentration) and Prajñā (wisdom), is called 'Pratibhāna-pratisaṃvidā' (Unobstructed Explanation of Eloquence). Speech without hindrance is called eloquence. The two paths of Samādhi and Prajñā can initiate eloquence, and the path is the cause of eloquence, so it is also called eloquence. Because of sharp faculties, it is called 'no regression of wisdom'. Wisdom regarding names, etc., and decisive without obstruction, is called 'Pratisaṃvidā' (Unobstructed Explanation). Therefore, the four 'Pratisaṃvidā' take 'no regression of wisdom' as their essence. 'Dharma-pratisaṃvidā' (Unobstructed Explanation of Dharma) and 'Nirukti-pratisaṃvidā' can only be obtained by those with worldly wisdom. These two 'Pratisaṃvidā', relying on name-bodies, etc., and worldly words and realms of affairs, are therefore only encompassed by worldly wisdom. 'Dharma-pratisaṃvidā' relies on the five grounds, which are the Desire Realm and the Four Dhyānas (meditative states). Because in the Formless Realm, there are no names, etc. 'Nirukti-pratisaṃvidā' only relies on two grounds, which are the Desire Realm and the First Dhyāna. Above the Second Dhyāna, there is no initial thought and sustained thought. 'Artha-pratisaṃvidā' (Unobstructed Explanation of Meaning) takes either the ten wisdoms or the six wisdoms as its essence. If all dharmas are called meaning, then it takes the ten wisdoms as its essence. If only Nirvāṇa is called meaning, then it takes the six wisdoms as its essence, as explained in the exhaustion of outflows and supernormal powers. 'Pratibhāna-pratisaṃvidā' takes the nine wisdoms as its essence, except for the wisdom of cessation, because 'Pratibhāna-pratisaṃvidā' relies on the cause of speaking. 'Artha-pratisaṃvidā' and 'Pratibhāna-pratisaṃvidā' both arise in all grounds, referring to the nine grounds. But whoever obtains it, must possess all four; whoever obtains it at one time, must possess all four. The rest is as explained in 'no contention'. These four 'Pratisaṃvidā' rely on immovability, relying on the bodies of the three continents, as explained in 'no contention'. From this fourth part, it clarifies obtaining by relying on the 'Bhūta-koṭi' (the limit of reality). The treatise says, 'Such as the aforementioned practice of no contention, etc.' The verse says: Six are obtained by relying on the 'Bhūta-koṭi', the 'Bhūta-koṭi' has six subsequent Samādhis. Universally conforming until the end, Buddhas and others obtain through effort. The explanation says, 'Six are obtained by relying on the 'Bhūta-koṭi', 'Nirupadrava' (no contention), 'Pranidhāna-jñāna' (wisdom of aspiration), the four 'Pratisaṃvidā', these six are all obtained by relying on the 'Bhūta-koṭi'. The 'Bhūta-koṭi' has six, these six are the four 'Pratisaṃvidā', 'Nirupadrava', 'Pranidhāna-jñāna'. These six, except for 'Nirukti-pratisaṃvidā', add
延促壽等邊際。故體成六。謂無諍邊際。乃至延促等邊際也。詞無礙解。雖依第四邊際定發。體是欲界。初靜慮攝故。詞無礙解。非邊際體 后定者第四定也。此明邊際唯依第四禪故 遍順至究竟者。釋邊際名也。從一切地。遍所隨順。增至究竟。故名邊際。謂從欲界加行善心。入初靜慮。次第順入乃至有頂。復從有頂。入無所有處。次第逆入乃至欲界。復從欲界。次第順入。展轉乃至第四靜慮。名一切地遍所隨順。謂專修習第四靜慮。從下至中。從中至上。如是三品。復各分三。上上品生。名至究竟。如是靜慮。得邊際名。此中邊言。顯無越義。勝無越此。故名為邊。際言為顯類義極義。如說一頌。有四句故。名為四際。顯類義也。如說涅槃名為實際。顯極義也。佛余加行得者。此邊際定。佛離染得。所餘聖者。唯加行得。
從此第二。明共凡德。就中分六。一明六通。二辨三明三明三示導。四別明神境。五別釋眼耳。六明通種類。且第一明六通者。論云。已辨前三唯共余聖功德。于中亦共凡德。且應辨通。頌曰。
通六謂神境 天眼耳他心 宿住漏盡通 解脫道慧攝 四俗他心五 漏盡通如力 五依四靜慮 自下地為境 聲聞麟喻佛 二三千無數 未曾由加行 曾修離染得
【現代漢語翻譯】 現代漢語譯本 延促壽等邊際：指的是壽命長短等方面的極限。因此，『體』成就了六種邊際，即無諍邊際，乃至壽命長短等邊際。詞無礙解：雖然依據第四邊際定而生髮，但其『體』屬於欲界，因為它屬於初禪的範圍。所以，詞無礙解並非邊際的『體』。后定者：指的是第四禪。這裡說明邊際唯有依靠第四禪才能獲得。 遍順至究竟者：解釋『邊際』這個名稱。從一切地，普遍隨順，增長到究竟，所以叫做『邊際』。意思是說，從欲界的加行善心開始，進入初禪，次第順次進入，乃至到達有頂天。又從有頂天，進入無所有處，次第逆次進入，乃至回到欲界。再從欲界，次第順次進入，輾轉乃至到達第四禪，這叫做『一切地遍所隨順』。專門修習第四禪，從下品到中品，從中品到上品，這樣三品又各自細分為三品，達到上上品，這叫做『至究竟』。這樣的禪定，才能得到『邊際』這個名稱。這裡面的『邊』字，顯示沒有超越的意思，殊勝到沒有可以超越的，所以叫做『邊』。『際』字用來顯示類別和極限的意義。比如，說一首偈頌，有四句，所以叫做『四際』，這是顯示類別的意義。又比如，說涅槃叫做『實際』，這是顯示極限的意義。佛余加行得者：這種邊際定，佛是通過遠離染污而獲得的，其餘的聖者，只能通過加行才能獲得。 從此第二：說明與凡夫共同的功德。其中分為六個方面：一是說明六神通，二是辨析三明，三是說明三明的引導作用，四是分別說明神境通，五是分別解釋天眼通和天耳通，六是說明神通的種類。首先說明六神通：論中說，已經辨析了前面的三種功德，是唯有聖者才具有的，在這些功德中，也有與凡夫共同具有的。所以，應當辨析神通。頌詞說： 通六謂神境（能夠隨意變化境界的神通） 天眼耳（能夠看到和聽到超常事物的天眼通和天耳通）他心（能夠了解他人想法的他心通） 宿住（能夠知曉過去世的宿住通）漏盡通（斷絕所有煩惱的漏盡通） 解脫道慧攝 四俗他心五 漏盡通如力 五依四靜慮 自下地為境 聲聞麟喻佛（聲聞、獨覺佛、佛） 二三千無數 未曾由加行 曾修離染得
【English Translation】 English version 『Extending, shortening lifespan, etc., are boundaries.』 Therefore, the 『essence』 accomplishes six boundaries, namely the boundary of non-contention, and even the boundaries of extending and shortening lifespan. 『Unimpeded eloquence』: Although it arises based on the fourth boundary concentration, its 『essence』 belongs to the desire realm because it is included in the first dhyana. Therefore, unimpeded eloquence is not the 『essence』 of the boundary. 『The latter concentration』 refers to the fourth dhyana. This explains that the boundary can only be attained by relying on the fourth dhyana. 『Universally conforming to the ultimate』 explains the name 『boundary.』 From all grounds, universally conforming, increasing to the ultimate, therefore it is called 『boundary.』 It means that starting from the wholesome mind of exertion in the desire realm, entering the first dhyana, sequentially entering up to the peak of existence (Bhavagra). Then, from the peak of existence, entering the realm of nothingness, sequentially entering in reverse order, even returning to the desire realm. Again, from the desire realm, sequentially entering in order, turning and reaching the fourth dhyana, this is called 『universally conforming to all grounds.』 Specifically cultivating the fourth dhyana, from the lower grade to the middle grade, from the middle grade to the upper grade, these three grades are further divided into three grades each, reaching the highest of the highest grade, this is called 『reaching the ultimate.』 Such dhyana attains the name 『boundary.』 The word 『boundary』 here shows the meaning of non-transcendence, being so excellent that nothing can surpass it, therefore it is called 『boundary.』 The word 『ultimate』 is used to show the meaning of category and limit. For example, saying a verse has four lines, therefore it is called 『four ultimates,』 which shows the meaning of category. Also, for example, saying Nirvana is called 『actual ultimate,』 which shows the meaning of limit. 『Buddha attains through remaining exertion』: This boundary concentration is attained by the Buddha through being free from defilements, while the remaining sages can only attain it through exertion. From this second section: Explaining the merits shared with ordinary beings. It is divided into six aspects: First, explaining the six supernormal powers (Abhijna), second, distinguishing the three kinds of knowledge (Vidya), third, explaining the guiding function of the three kinds of knowledge, fourth, separately explaining the supernormal power of magical abilities (Rddhi), fifth, separately explaining the divine eye (Divyacaksu) and divine ear (Divyasrotra), and sixth, explaining the types of supernormal powers. First, explaining the six supernormal powers: The treatise says that the previous three merits, which are only possessed by sages, have already been distinguished. Among these merits, there are also those shared with ordinary beings. Therefore, the supernormal powers should be distinguished. The verse says: 『The six supernormal powers are magical abilities (being able to freely transform realms), divine eye and ear (being able to see and hear extraordinary things), telepathy (being able to know the thoughts of others),』 『knowledge of past lives (being able to know past lives), and the extinction of outflows (cutting off all afflictions), included in the wisdom of the path of liberation.』 『Four are mundane, telepathy is five, the extinction of outflows is like strength.』 『Five rely on the four dhyanas, taking the lower grounds as their object.』 『Sravakas (Sravaka), Pratyekabuddhas (Pratyekabuddha), Buddhas (Buddha), two, three thousand, countless.』 『Never from exertion, once cultivated, attained through being free from defilements.』
念住初三身 他心三餘四 天眼耳無記 餘四通唯善
釋曰。初三句者摽列六通。一神境智證通。神謂等持。境謂行化。智證神境。無擁名通。二天眼智證通。三天耳智證通。天眼天耳。所依根也。智是二識相應慧體。智證於境。無擁名通。四他心智證通。智證他心。無擁名通。五宿住隨念智證通。于宿住事。隨所憶念。智證宿住。無擁名通。六漏盡智證通。漏盡者擇滅也。智證漏盡。無擁名通。或漏盡身中。所有智證。名漏盡智證通 解脫道慧攝者。出體也。此六神通。解脫道攝。慧為其體。四俗他心五者。神境。天眼。天耳。宿住。此之四通。俗智為體。他心智通。五智為體。謂法。類。道。世俗。他心。漏盡通如力者。漏盡智通。如漏盡力。或六智。或十智為體。五依四靜慮者。前之五通。依四靜慮。問何緣此五。不依無色。答初三種。通緣色為境 他心智通。初修之時。以色為門。謂欲修時。先審觀己身心二相變異相隨。謂心喜怒。形之於色。后復觀他身心二相。由此加行。后得他心。於他心等能如實知 若宿住通。漸次憶念分位差別。謂憶前念。漸覆逆觀於此生身十位差別。次第而憶。乃至能憶中有已前一念之心。名宿住通。加行成就。根本成時。能憶過去生中。某處某姓。種種事故。依無色
【現代漢語翻譯】 現代漢語譯本 『念住初三身，他心三餘四』：這句話描述了六神通中的一部分。 『天眼耳無記，餘四通唯善』：這句話描述了六神通的性質。
解釋： 『初三句者摽列六通』：標明列出六神通。 一、神境智證通（iddhi-vidhā-jñāna-sākṣāt-kriyā-abhijñā，通過智慧證得神通境界）：『神』指的是等持（samādhi，禪定）。『境』指的是行化（變化）。通過智慧證得神通境界，沒有阻礙，所以稱為『通』。 二、天眼智證通（divya-cakṣus-jñāna-sākṣāt-kriyā-abhijñā，通過智慧證得天眼）：天眼是所依據的根。智是與二識相應的慧體。通過智慧證得境界，沒有阻礙，所以稱為『通』。 三、天耳智證通（divya-śrotra-jñāna-sākṣāt-kriyā-abhijñā，通過智慧證得天耳）：天耳是所依據的根。智是與二識相應的慧體。通過智慧證得境界，沒有阻礙，所以稱為『通』。 四、他心智證通（para-citta-jñāna-sākṣāt-kriyā-abhijñā，通過智慧證得知他人心）：通過智慧證得他人之心，沒有阻礙，所以稱為『通』。 五、宿住隨念智證通（pūrva-nivāsānusmṛti-jñāna-sākṣāt-kriyā-abhijñā，通過智慧證得回憶過去世）：對於過去世的事情，隨著所憶念的，通過智慧證得過去世，沒有阻礙，所以稱為『通』。 六、漏盡智證通（āsravakṣaya-jñāna-sākṣāt-kriyā-abhijñā，通過智慧證得斷盡煩惱）：漏盡指的是擇滅（pratisamkhyanirodha，通過智慧選擇而滅盡煩惱）。通過智慧證得漏盡，沒有阻礙，所以稱為『通』。或者，在漏盡之身中，所有的智慧證得，稱為漏盡智證通。解脫道慧所攝，這是指出它的體性。這六神通，被解脫道所攝，以智慧為它的體性。 『四俗他心五者』：神境通、天眼通、天耳通、宿住通，這四種神通，以俗智為體。他心智通，以五智為體，即法智、類智、道智、世俗智、他心智。漏盡通如力：漏盡智通，如同漏盡力。或者以六智，或者以十智為體。 『五依四靜慮者』：前面的五種神通，依賴於四靜慮（catasraḥ dhyānāni，四禪定）。 問：為什麼這五種神通，不依賴於無色界（ārūpya-dhātu，無色界）？ 答：前三種神通，以色為境界。 他心智通，在初修的時候，以色為門。想要修習時，先審視觀察自己身心的二相變異相隨，即心生喜怒，形之於色。然後又觀察他人身心的二相。通過這樣的加行，之後才能得到他心通，對於他人之心等能夠如實地知曉。 如果修習宿住通，需要漸次憶念分位的差別。即憶念前一念，逐漸逆觀此生之身十位差別，次第憶念，乃至能夠憶起中有（antarābhava，中陰身）以前的一念之心，稱為宿住通。加行成就，根本成時，能夠憶起過去生中，某處某姓，種種事故。依賴於無色界。
【English Translation】 English version 'Nian Zhu Chu San Shen, Ta Xin San Yu Si': This sentence describes a portion of the six superknowledges (ṣaṭ abhijñā). 'Tian Yan Er Wu Ji, Yu Si Tong Wei Shan': This sentence describes the nature of the six superknowledges.
Explanation: 'Chu San Ju Zhe Biao Lie Liu Tong': Indicates and lists the six superknowledges. 1. Iddhi-vidhā-jñāna-sākṣāt-kriyā-abhijñā (Supernormal power attained through wisdom): 'Iddhi' refers to samādhi (concentration). 'Jing' refers to transformation. Attaining supernormal power through wisdom, without obstruction, is called 'Tong'. 2. Divya-cakṣus-jñāna-sākṣāt-kriyā-abhijñā (Divine eye attained through wisdom): The divine eye is the root upon which it relies. Wisdom is the essence of the prajna (wisdom) corresponding to the two consciousnesses. Attaining the realm through wisdom, without obstruction, is called 'Tong'. 3. Divya-śrotra-jñāna-sākṣāt-kriyā-abhijñā (Divine ear attained through wisdom): The divine ear is the root upon which it relies. Wisdom is the essence of the prajna (wisdom) corresponding to the two consciousnesses. Attaining the realm through wisdom, without obstruction, is called 'Tong'. 4. Para-citta-jñāna-sākṣāt-kriyā-abhijñā (Knowing the minds of others attained through wisdom): Attaining the minds of others through wisdom, without obstruction, is called 'Tong'. 5. Pūrva-nivāsānusmṛti-jñāna-sākṣāt-kriyā-abhijñā (Recollection of past lives attained through wisdom): Regarding past events, according to what is recollected, attaining past lives through wisdom, without obstruction, is called 'Tong'. 6. Āsravakṣaya-jñāna-sākṣāt-kriyā-abhijñā (Extinction of outflows attained through wisdom): 'Extinction of outflows' refers to pratisamkhyanirodha (cessation through discernment). Attaining the extinction of outflows through wisdom, without obstruction, is called 'Tong'. Alternatively, all wisdom attained in the body of one who has extinguished outflows is called the 'Extinction of Outflows Superknowledge'. It is included within the wisdom of the path of liberation, indicating its essence. These six superknowledges are included within the path of liberation, with wisdom as their essence. 'Si Su Ta Xin Wu Zhe': The supernormal power, divine eye, divine ear, and recollection of past lives superknowledges, these four superknowledges, take mundane wisdom as their essence. The superknowledge of knowing the minds of others takes the five wisdoms as its essence, namely, the wisdom of dharma, the wisdom of categories, the wisdom of the path, mundane wisdom, and the wisdom of knowing the minds of others. The superknowledge of the extinction of outflows is like strength: the wisdom of the extinction of outflows is like the power of the extinction of outflows. Or it takes the six wisdoms, or the ten wisdoms, as its essence. 'Wu Yi Si Jing Lu Zhe': The preceding five superknowledges rely on the four dhyānas (catasraḥ dhyānāni, four concentrations). Question: Why do these five superknowledges not rely on the formless realm (ārūpya-dhātu)? Answer: The first three superknowledges take form as their object. The superknowledge of knowing the minds of others, in the initial practice, takes form as its gateway. When one wishes to practice, one first carefully observes the changes in one's own body and mind, such as when the mind experiences joy or anger, which manifests in the form. Then, one observes the two aspects of others' bodies and minds. Through such practice, one can then attain the superknowledge of knowing the minds of others, and can truly know the minds of others. If one practices the superknowledge of recollecting past lives, one needs to gradually recall the differences in the stages. That is, recalling the previous thought, gradually observing the ten stages of this life in reverse order, recalling them in sequence, until one can recall the thought before the intermediate existence (antarābhava), which is called the superknowledge of recollecting past lives. When the practice is accomplished and the foundation is established, one can recall the place, surname, and various events of past lives. It relies on the formless realm.
地。無如是能。又于無色觀減止增。五通必依止觀均地。未至等地。觀增止減。以增地故。亦無通 自下地為境者。五通唯緣自下地境。如神境通。于初禪發。能于初禪及下欲界。行化自在。于上不然。勢力劣故。餘四通亦爾。聲聞麟喻佛二三千無數者。諸大聲聞。能於二千世界。起神通用。麟覺能於三千世界。佛能于無數世界。神通自在 未曾由加行曾修離染得者。此明五通於無始來。若未曾得。由加行得。曾已串習。由離染得。念住初三身他心三餘四者。念住分別。初之三通。唯身念住。緣色起故。他心智通。唯三念住。不知色故。無身念住。所餘宿住。及漏盡通。四念住攝。謂緣五蘊一切法故。天眼耳無記者。天眼耳二通。無記性攝。以二通體是眼耳識相應慧故。謂眼耳識。生得善者。非異地起。若色界生得。不能生定。今此二通。與定相生。故二通體。唯無記性。四無記中。通果無記。餘四通唯善者。除天眼耳。所餘四通性皆是善。
從此第二。辨三明。論云。如契經說。無學三明。彼於六通。以何為性。頌曰。
第五二六明 治三際愚故 后真二假說 學有闇非明
釋曰。第五二六明者。第五宿住通。是第一宿住智證明。第二天眼通。是第二死生智證明。第六漏盡通。是第三漏盡智
【現代漢語翻譯】 現代漢語譯本：沒有像這樣（止觀均等）的能力。又對於無色界的觀想，要減少止，增加觀。五神通必定依賴止觀在未至定等地的平衡。在未至定等地，觀想增加，止減少，因為要增加（向上）的境界，所以沒有神通。從下層境界作為對像來說，五神通只能以自身及下層境界為對象。例如神境通，在初禪中發起，能夠在初禪及下方的欲界，自由地變化。在上方的境界則不然，因為力量較弱。其餘四種神通也是這樣。聲聞（Śrāvaka，聽聞佛法而悟道的弟子），麟喻（Pratyekabuddha，無師自悟的獨覺佛），佛（Buddha，覺悟者）二三千無數者：諸大聲聞，能夠在二千世界，發起神通作用。麟喻能夠在三千世界。佛能夠在無數世界，神通自在。未曾由加行（yoga，修行）曾修離染（vītarāga，脫離慾望）得到的人：這說明五神通，如果是無始以來，未曾得到的，可以通過修行得到。曾經串習過的，可以通過脫離慾望得到。念住（smṛti-upasthāna，四念住）初三身他心三餘四者：念住的分別，最初的三種神通，只有身念住，因為是緣於色法而生起。他心智通，只有三種念住，因為不知道色法，沒有身念住。其餘的宿住通，以及漏盡通，被四念住所攝。這是因為緣於五蘊（pañca-skandha，構成個體存在的五種要素）一切法。天眼（divyacakṣus，能見超自然事物的眼睛）耳（divyaśrotra，能聽超自然聲音的耳朵）無記者：天眼通和天耳通，屬於無記性（avyākṛta，非善非惡）的範疇。因為這兩種神通的本體是眼識和耳識相應的智慧。也就是說，眼識和耳識，如果是生來就具有善的性質，不是從其他地方產生的。如果生來就具有，就不能產生定力。現在這兩種神通，與定力相互產生。所以這兩種神通的本體，只有無記性。在四種無記中，是神通果報的無記。其餘四通唯善者：除了天眼通和天耳通，其餘四種神通的性質都是善的。 從此第二，辨三明。論云：如契經說，無學（aśaikṣa，已證阿羅漢果位，無需再修學的人）三明。彼於六通，以何為性。頌曰： 第五二六明，治三際愚故；后真二假說，學有闇非明。 釋曰：第五宿住通，是第一宿住智證明。第二天眼通，是第二死生智證明。第六漏盡通，是第三漏盡智。
【English Translation】 English version: There is no such ability (as the equal balance of cessation and contemplation). Furthermore, regarding contemplation in the formless realms, cessation should be reduced and contemplation increased. The five supernormal powers (abhijñā) necessarily rely on the balanced cessation and contemplation in the Unreached Concentration (anāgamya-samādhi) and similar states. In the Unreached Concentration and similar states, contemplation is increased and cessation is reduced because the realm is being increased (upward), so there are no supernormal powers. Regarding those who take a lower realm as their object, the five supernormal powers only take their own and lower realms as their object. For example, the Supernormal Power of Magical Transformation (ṛddhi-vidhi-jñāna), when developed in the first dhyāna (jhāna, meditation), can freely transform in the first dhyāna and the lower desire realm (kāmadhātu). It is not so in the higher realms because its power is weaker. The other four supernormal powers are also like this. Śrāvakas (hearers), Pratyekabuddhas (solitary realizers), and Buddhas (enlightened ones) in two, three thousand, and countless worlds: The great Śrāvakas can manifest supernormal powers in two thousand worlds. Pratyekabuddhas can do so in three thousand worlds. Buddhas can freely manifest supernormal powers in countless worlds. Those who have never obtained them through effort (yoga) and cultivation of detachment (vītarāga): This explains that if the five supernormal powers have never been obtained since beginningless time, they can be obtained through effort. Those who have practiced them before can obtain them through detachment. Mindfulness (smṛti-upasthāna), the first three are body, the mind-reading is three, the remaining are four: Regarding the distinctions of mindfulness, the first three supernormal powers only involve mindfulness of the body because they arise from form (rūpa). The Supernormal Power of Knowing Others' Minds only involves three mindfulnesses because it does not know form and lacks mindfulness of the body. The remaining Supernormal Power of Knowing Past Lives and the Supernormal Power of the Extinction of Defilements are included in the four mindfulnesses because they are related to the five aggregates (pañca-skandha) and all dharmas. The Divine Eye (divyacakṣus) and Ear (divyaśrotra) are indeterminate: The two supernormal powers of the Divine Eye and Divine Ear are of an indeterminate (avyākṛta) nature because the essence of these two supernormal powers is the wisdom associated with eye-consciousness and ear-consciousness. That is to say, if eye-consciousness and ear-consciousness are inherently good, they do not arise from other places. If they are inherent, they cannot generate samādhi (concentration). Now, these two supernormal powers arise mutually with samādhi. Therefore, the essence of these two supernormal powers is only indeterminate. Among the four types of indeterminate, it is the indeterminate of the result of supernormal powers. The remaining four supernormal powers are only good: Except for the Divine Eye and Divine Ear, the nature of the remaining four supernormal powers is all good. From this second section, we distinguish the Three Knowledges (trayo vidyāḥ). The treatise says: As the sutras say, the Three Knowledges of the Non-Learner (aśaikṣa). Regarding these in relation to the Six Supernormal Powers, what is their nature? The verse says: The fifth, second, and sixth are the Knowledges, curing the ignorance of the three times; the latter is true, the second is false, the learner has darkness, not knowledge. Explanation: The fifth, the Supernormal Power of Knowing Past Lives, is the proof of the first Knowledge of Knowing Past Lives. The second, the Divine Eye, is the proof of the second Knowledge of Death and Rebirth. The sixth, the Supernormal Power of the Extinction of Defilements, is the third Knowledge of the Extinction of Defilements.
證明 治三際愚故者。於六通中。唯三名明。謂能對治三際愚故。宿住智明。治前際愚。死生智明。治后際愚。漏盡智明。治中際愚。后真二假說者。此三明中。后漏盡明。容有是真。通無漏故。前二名明。但是假說。以有漏故。學有闇非明者。有學身中。雖有宿住及死生智。不名明者。以彼身中有闇惑故。
從此第三。明三示導。論云。契經說有三種示導。彼於六通以何為體。頌曰。
第一四六導 教誡導為尊 定由通所成 引利樂果故
釋曰。第一四六導者。第一神境通。名第一神變示導。第四他心通。名第二記心示導。第六漏盡通。名第三教誡示導。能示能導。得示導名故 教誡導為尊者。三示導中。教誡示導。最為尊勝。定由通所成者。教誡示導。定由第六漏盡通。成故最為尊 前二示導。咒藥亦成。非定由通故。非勝也。如有咒術。名健馱利(此云持地也)持此便能。騰空自在 復有咒術。名伊剎尼(此云觀察)持此便能。知他心念。引利樂果故者。教誡示導。以能如實方便說法。故能令他引當利益果(人天果也)。及安樂果(涅槃果也)。前二示導。無此勝能。由是故教誡最為尊勝也。
從此第四。別明神境。就中二。一正明神境。二明能所化。且正明神境者。論云。神境
【現代漢語翻譯】 現代漢語譯本：證明爲了對治三際的愚癡，所以在六神通中，只有三種稱為『明』，因為它們能夠對治過去、現在、未來的愚癡。宿住智明（能夠回憶前世的智慧光明），對治前際的愚癡；死生智明（能夠知曉眾生死生情況的智慧光明），對治后際的愚癡；漏盡智明（斷盡煩惱的智慧光明），對治中際的愚癡。後來的真假二種說法認為，這三種『明』中，只有漏盡智明可能是真實的，因為它通於無漏法。而前兩種『明』，只是假說，因為它們仍然是有漏的。有學之人有闇昧不明之處，即使有學之人擁有宿住智和死生智，也不能稱為『明』，因為他們心中仍然有迷惑。
從這裡開始第三部分，闡明三種示導。論中說，契經中提到有三種示導，那麼這三種示導以六神通中的哪幾種為體呢？頌文說：
第一、第四、第六神通是示導，教誡示導最為尊貴，它由神通所成就，能夠引導眾生獲得利益和安樂的果報。
解釋：第一、第四、第六神通是示導，即第一神境通（能夠隨意變化的神通），稱為第一神變示導；第四他心通（能夠知曉他人心念的神通），稱為第二記心示導；第六漏盡通，稱為第三教誡示導。因為能夠示現和引導，所以得到『示導』的名稱。教誡示導最為尊貴，在三種示導中，教誡示導最為尊勝，因為它一定是由第六漏盡通所成就的，所以最為尊貴。前兩種示導，通過咒語和藥物也能成就，並非一定由神通所成就，所以不夠殊勝。例如，有一種咒術，名為健馱利(Gandhari)（意思是『持地』），持誦此咒就能騰空自在。又有一種咒術，名為伊剎尼(Iksani)（意思是『觀察』），持誦此咒就能知曉他人的心念。能夠引導眾生獲得利益和安樂的果報，教誡示導能夠如實地用方便法門說法，所以能夠使他人獲得當下的利益果報（人天果報），以及安樂的果報（涅槃果報）。前兩種示導，沒有這種殊勝的能力，因此教誡示導最為尊勝。
從這裡開始第四部分，分別闡明神境通。分為兩部分：一是正面闡明神境通，二是闡明能夠變化和所變化的事物。首先正面闡明神境通，論中說，神境
【English Translation】 English version: Proof that to cure the ignorance of the three times, among the six supernormal powers, only three are called 'clarities' because they can cure the ignorance of the past, present, and future. The clarity of the knowledge of past lives (being able to recall past lives), cures the ignorance of the past; the clarity of the knowledge of the death and rebirth of beings (being able to know the death and rebirth of beings), cures the ignorance of the future; the clarity of the knowledge of the extinction of outflows (the wisdom of completely eliminating afflictions), cures the ignorance of the present. Later true and false explanations consider that among these three 'clarities', only the clarity of the knowledge of the extinction of outflows may be real because it is connected to the unconditioned dharma. The previous two 'clarities' are just provisional explanations because they are still conditioned. Those still in training have obscurations and are not clear, even if those still in training possess the knowledge of past lives and the knowledge of death and rebirth, they cannot be called 'clarities' because there is still confusion in their minds.
From here begins the third part, clarifying the three types of guidance. The treatise says that the sutras mention three types of guidance, so which of the six supernormal powers do these three types of guidance take as their basis? The verse says:
The first, fourth, and sixth supernormal powers are guidance, the guidance of instruction is the most venerable, it is accomplished by supernormal powers, and can lead beings to obtain the fruits of benefit and happiness.
Explanation: The first, fourth, and sixth supernormal powers are guidance, that is, the first supernormal power of magical abilities (the supernormal power of being able to transform at will), is called the first guidance of magical transformation; the fourth supernormal power of knowing the minds of others (the supernormal power of being able to know the thoughts of others), is called the second guidance of knowing the minds of others; the sixth supernormal power of the extinction of outflows, is called the third guidance of instruction. Because they can demonstrate and guide, they are given the name 'guidance'. The guidance of instruction is the most venerable, among the three types of guidance, the guidance of instruction is the most supreme because it is certainly accomplished by the sixth supernormal power of the extinction of outflows, so it is the most venerable. The previous two types of guidance can also be accomplished through mantras and medicines, and are not necessarily accomplished by supernormal powers, so they are not supreme. For example, there is a mantra called Gandhari (meaning 'earth holder'), reciting this mantra can allow one to fly freely in the sky. There is also a mantra called Iksani (meaning 'observer'), reciting this mantra can allow one to know the thoughts of others. Being able to lead beings to obtain the fruits of benefit and happiness, the guidance of instruction can truthfully use skillful means to teach the Dharma, so it can enable others to obtain the immediate fruits of benefit (the fruits of humans and gods), as well as the fruits of happiness (the fruits of Nirvana). The previous two types of guidance do not have this supreme ability, therefore the guidance of instruction is the most venerable.
From here begins the fourth part, separately clarifying the supernormal power of magical abilities. Divided into two parts: one is to positively clarify the supernormal power of magical abilities, and the other is to clarify the things that can be transformed and the things that are transformed. First, positively clarifying the supernormal power of magical abilities, the treatise says, the supernormal power of magical abilities
二言。為目何義。頌曰。
神體謂等持 境二謂行化 行三意勢佛 運身勝解通 化二謂欲色 四二外處性 此各有二種 謂似自他身
釋曰。神體謂等持者。神名所目。唯勝等持。由此能為神變事故。境二謂行化者。神變名境。境有二種。一行二化 行三意勢佛運身勝解通者。釋行境也。行有三種。一者運身。謂乘空行猶如飛鳥。二者勝解。謂極遠方作近思惟便能速至。三者意勢。謂極遠方舉心即至。此勢如意。得意勢名。意勢唯佛。運身勝解。亦通二乘 化二謂欲色四二外處性者。釋化境也。化有二種。一欲界化。二色界化。欲界化四。謂四外處。色。香。味。觸。名欲界化。色界化。二所謂色觸。名色界化。以色界中無香味故。此各有二種謂似自他身者。此二界化。各有二種。一似自身化。二似他身化 身在欲界。化有四種。謂作欲界自他二化。及作色界自他二化。身在色界。化亦有四種。如欲界說。故總成八。
從此第二。明能所化。論云。化作化事。為即是通(問也)不爾(答也)云何(徴也)是通之果(答此能化心從神境通。能化生是通果也)此有幾種。差別云何。頌曰。
能化心十四 定果二至五 如所依定得 從凈自生二 化事由自地 語通由自下
【現代漢語翻譯】 現代漢語譯本 二言。什麼是『目』的含義？頌文說：
『神體』指等持（Samadhi，三摩地，指精神集中和統一的狀態），『境二』指『行』和『化』。 『行三』指意勢、佛運身、勝解通，『運身』指勝解和神通。 『化二』指欲界和色界，『四二』指外處和自性。 這些各有兩種，指相似於自身和他身。
解釋：『神體謂等持』，『神』所指的目標，唯有殊勝的等持。因此等持能夠成為神變的原因。『境二謂行化』，神變被稱為『境』，境有兩種：『行』和『化』。 『行三意勢佛運身勝解通』，解釋『行』的境界。『行』有三種：一是運身，指在空中行走，如同飛鳥；二是勝解，指對於極遠的地方，產生近在眼前的想法，便能迅速到達；三是意勢，指對於極遠的地方，心中一動念就到達。這種『勢』如同如意一般，得到這種『勢』，就叫做『意勢』。『意勢』唯有佛才能做到，『運身』和『勝解』，二乘（聲聞乘和緣覺乘）也能做到。 『化二謂欲色四二外處性』，解釋『化』的境界。『化』有兩種：一是欲界化，二是色界化。欲界化有四種，指四外處：色、香、味、觸，這被稱為欲界化。色界化有兩種，指色和觸，這被稱為色界化。因為色界中沒有香味。 『此各有二種謂似自他身』，這兩個界的『化』，各有兩種：一是相似於自身的變化，二是相似於他身的變化。身體在欲界，變化有四種，指作出欲界的自身和他身兩種變化，以及作出色界的自身和他身兩種變化。身體在色界，變化也有四種，如同在欲界所說。所以總共有八種。
從此第二部分，闡明能變化者和所變化的事物。論中說：『變化所作的變化之事，是等同於神通（Abhijñā，指超自然的能力）嗎？』（這是提問）『不是的』（這是回答）。『為什麼呢？』（這是征問）『是神通的果報』（回答說這種能變化的心，是從神境通所產生的，能夠變化產生事物，是神通的果報）。『這有幾種？差別是什麼？』頌文說：
能變化的心有十四種，定果從二禪到五禪。 如同所依的禪定而獲得，從凈居天自然產生兩種。 變化的事物由自身所處的地界決定，語言神通由自身所處的下層地界決定。
【English Translation】 English version Two words. What is the meaning of 'eye'? The Gatha says:
'Divine body' refers to Samadhi (mental concentration and unification), 'two realms' refer to 'conduct' and 'transformation'. 'Three conducts' refer to mental power, Buddha's body movement, and transcendental understanding. 'Body movement' refers to transcendental understanding and supernormal power. 'Two transformations' refer to the desire realm and the form realm, 'four twos' refer to external sense bases and nature. Each of these has two types, referring to transformations similar to oneself and others.
Explanation: 'Divine body refers to Samadhi', the target referred to by 'divine' is only the supreme Samadhi. Therefore, Samadhi can be the cause of divine transformations. 'Two realms refer to conduct and transformation', divine transformations are called 'realms', and there are two types of realms: 'conduct' and 'transformation'. 'Three conducts: mental power, Buddha's body movement, and transcendental understanding', explains the realm of 'conduct'. There are three types of 'conduct': first, body movement, referring to walking in the air like a flying bird; second, transcendental understanding, referring to the ability to quickly arrive at a very distant place by thinking of it as being nearby; third, mental power, referring to arriving at a very distant place as soon as the thought arises in the mind. This 'power' is like a wish-fulfilling jewel. Obtaining this 'power' is called 'mental power'. 'Mental power' can only be achieved by Buddhas, while 'body movement' and 'transcendental understanding' can also be achieved by the two vehicles (Śrāvakayāna and Pratyekabuddhayāna). 'Two transformations refer to the desire realm and the form realm, four twos refer to external sense bases and nature', explains the realm of 'transformation'. There are two types of 'transformation': first, transformation in the desire realm; second, transformation in the form realm. There are four types of transformation in the desire realm, referring to the four external sense bases: form, sound, smell, taste, and touch, which are called transformations in the desire realm. There are two types of transformation in the form realm, referring to form and touch, which are called transformations in the form realm, because there is no smell or taste in the form realm. 'Each of these has two types, referring to transformations similar to oneself and others', the 'transformations' in these two realms each have two types: first, transformations similar to oneself; second, transformations similar to others. When the body is in the desire realm, there are four types of transformations, referring to creating transformations of oneself and others in the desire realm, as well as creating transformations of oneself and others in the form realm. When the body is in the form realm, there are also four types of transformations, as described in the desire realm. Therefore, there are a total of eight types.
From this second part, it clarifies the transformer and the transformed things. The treatise says: 'Are the transformed things created by transformation the same as supernormal powers (Abhijñā)?' (This is a question) 'No' (This is the answer). 'Why?' (This is an inquiry) 'It is the result of supernormal powers' (The answer is that this mind capable of transformation arises from the divine realm of supernormal powers, and the ability to transform and create things is the result of supernormal powers). 'How many types are there? What are the differences?' The Gatha says:
The mind capable of transformation has fourteen types, and the results of Samadhi range from the second to the fifth Dhyana. It is obtained according to the Samadhi on which it is based, and two types arise naturally from the Pure Abodes. The transformed things are determined by the realm in which one resides, and the supernormal power of speech is determined by the lower realm in which one resides.
化身與化主 語必俱非佛 先立愿留身 後起余心語 有死留堅體 余說無留義 初多心一化 成滿此相違 修得無記攝 余得通三性
釋曰。能化心十四定果二至五者。從神境通。生變化心。總有十四。謂初定果有二。二定果有三。三定果有四。第四定果有五。且依初禪。有二化心。一欲界攝。謂初禪。作欲界化也。二初禪攝。謂初禪作初禪化也 第二靜慮有三化心。二種如前。加第二禪化也 第三靜慮。有四化心。三種如前。加第三禪化 第四靜慮。有五化心。四種如前加第四禪化 諸果化心。依自上地。必無依下。如初禪化。依初禪名自。依二禪等。名之為上。二禪等化。不依初禪。故無依下。下地定心。不生上果者。謂勢力劣故。如所依定得者。如得初禪定。必得初禪化。乃至得第四禪定。必得第四定化。以果化心與所依定。俱時得故。從凈自生二者。凈者善靜慮也。自者化心也。此能化心。一從凈生。二從自生。又此化心。能生二心。謂生凈心。及生化心。謂從靜慮。起能化心。此心必無直出觀義。且從凈定。地起初化心。此後后化心。從自類化心。生最後化心。還生凈定。故此化心。從二心生。能生二心。化事由自地者。化前境事。由自地心。如化四境是欲化心。化初禪境。
【現代漢語翻譯】 現代漢語譯本 化身與化主，所說必定都不符合佛的教義。 如果先立下誓願要留住色身，後來又生起其他的想法和言語， 那麼即使有死亡而留下堅固的身體，其餘的說法也沒有留下任何意義。 最初是多個心識產生一個化身，成就圓滿與此相違背。 通過修行所獲得的屬於無記，其餘所獲得的則通於三種性質。
解釋：能夠化現的心識有十四種，由禪定之果而定，從第二禪定到第五禪定，從神通而生起變化之心，總共有十四種。也就是初禪定之果有二種，二禪定之果有三種，三禪定之果有四種，第四禪定之果有五種。且依據初禪，有兩種化心：一是欲界所攝，即初禪作出欲界之化；二是初禪所攝，即初禪作出初禪之化。第二靜慮有三種化心，兩種如前，加上第二禪之化。第三靜慮有四種化心，三種如前，加上第三禪之化。第四靜慮有五種化心，四種如前，加上第四禪之化。各種果報之化心，依據自身上地而生，必定沒有依據下地而生。例如初禪之化，依據初禪名為『自』，依據二禪等，稱之為『上』。二禪等之化，不依據初禪，所以沒有依據下地。下地之定心，不生上地之果，是因為勢力弱小的緣故。如同所依據的禪定所獲得的，例如獲得初禪定，必定獲得初禪之化，乃至獲得第四禪定，必定獲得第四禪定之化，因為果報之化心與所依據的禪定，是同時獲得的。從清凈自生兩種情況來說，清凈指的是善的靜慮，自指的是化心。這種能化之心，一是從清凈而生，二是從自身而生。而且這種化心，能生兩種心，即生清凈心，以及生化心。也就是從靜慮，生起能化之心，此心必定沒有直接出離觀想的意義。且從清凈禪定之地，生起最初的化心，此後後來的化心，從自身同類的化心而生，最後的化心，還生清凈禪定。所以這種化心，從兩種心而生，能生兩種心。化現事物由自身所處的禪定之境所決定，化現之前的境界事物，由自身所處的禪定之心所決定，例如化現四種境界，是欲界化心，化現初禪境界。
【English Translation】 English version The manifested body and the master of manifestation, their words must both be contrary to the Buddha's teachings. If one first makes a vow to retain the physical body, and later generates other thoughts and words, then even if there is death and a solid body remains, the remaining words have no meaning left. Initially, multiple minds produce one manifested body; achieving fulfillment contradicts this. What is obtained through cultivation belongs to the unrecordable; what is obtained otherwise is common to the three natures.
Explanation: The minds capable of transformation are fourteen in number, determined by the fruit of meditation, from the second to the fifth dhyana (meditative state), arising from supernormal powers, totaling fourteen. That is, the fruit of the first dhyana has two types, the second dhyana has three types, the third dhyana has four types, and the fourth dhyana has five types. Based on the first dhyana, there are two transformation minds: one is included in the desire realm (Kāmadhātu), that is, the first dhyana creates a transformation of the desire realm; the other is included in the first dhyana, that is, the first dhyana creates a transformation of the first dhyana. The second dhyana (second meditative absorption) has three transformation minds, two as before, plus the transformation of the second dhyana. The third dhyana has four transformation minds, three as before, plus the transformation of the third dhyana. The fourth dhyana has five transformation minds, four as before, plus the transformation of the fourth dhyana. The transformation minds of various fruits arise based on their own upper realm; they certainly do not arise based on the lower realm. For example, the transformation of the first dhyana, based on the first dhyana, is called 'self'; based on the second dhyana, etc., it is called 'upper'. The transformation of the second dhyana, etc., does not rely on the first dhyana, so there is no reliance on the lower. The mind of the lower realm does not produce the fruit of the upper realm because its power is weak. Like what is obtained from the dhyana it relies on, for example, obtaining the first dhyana, one certainly obtains the transformation of the first dhyana, and so on until obtaining the fourth dhyana, one certainly obtains the transformation of the fourth dhyana, because the transformation mind of the fruit and the dhyana it relies on are obtained simultaneously. In terms of the two situations of arising from purity and self, purity refers to good meditative absorption, and self refers to the transformation mind. This capable transformation mind, one arises from purity, and the other arises from itself. Moreover, this transformation mind can generate two minds, that is, generate a pure mind, and generate a transformation mind. That is, from meditative absorption, the capable transformation mind arises; this mind certainly does not have the meaning of directly departing from contemplation. And from the state of pure meditative absorption, the initial transformation mind arises; thereafter, the later transformation minds arise from the transformation minds of their own kind; the final transformation mind still generates pure meditative absorption. Therefore, this transformation mind arises from two minds and can generate two minds. The manifestation of things is determined by the realm of dhyana in which one resides; the things of the realm before manifestation are determined by the mind of the dhyana in which one resides, for example, manifesting the four realms is the transformation mind of the desire realm, manifesting the realm of the first dhyana.
是初禪化心。必無異地化心生起異地化事故。語通由自下者。化所發語。通自下心。謂欲初禪。化所發言。此言必是自地心起。依二禪等化。所發言。此必依下地心發。謂二禪等。無尋伺故。無發語心。起下初禪心。而發語也。化身與化主語必俱非佛者。若一化主。起多化身。要化主語時。諸所化方語。言音詮表。一切皆同故。有伽陀頌曰 一化主語時 諸所化皆語 一化主若默 諸所化亦然。
佛則不爾。與所化語。容不俱時。言音所詮。亦容有別。以佛定力不思議故 問發語心起。化心已無。應無化身。化如何語。答頌言先立愿留身。後起余心語。謂先願力。留所化身。後起余心。發語表業。故雖化語二心不同。而依化身。亦得發語。有死留堅體者。有說願力。留所化身。亦得死後。如大迦葉留骨鎖身至慈尊世。唯堅實體。可得久留。即骨鎖身。名堅實也。謂簡肉等。余說無留義者。有餘師說。無有留身得至死後。迦葉留者。天神扶持。非願力也。初多心一化成滿此相違者。初起化事。由多化心。方能化作一所化事。后若成滿。與此相違。但一化心。即能化作眾多化事。修得無記攝者。此前十四。能變化心。從定修生。無記性攝。四無記中。通果無記也。余得通三性者。餘生得等。能變化心。即通三性如鬼
【現代漢語翻譯】 現代漢語譯本：是初禪（Rupa-jhana，色界禪定）所化之心。必定不會發生在不同的地方，由化心生起不同的化身事件。關於『語通由自下者』，是指化身所發出的語言，源於較低層次的心。『通自下心』，指的是欲界或初禪。化身所發出的言語，必定是源於自身禪定層次的心。依據二禪等禪定所化現的言語，必定是依據較低層次的心所發出的。這是因為二禪等禪定沒有尋（Vitakka，粗略的思考）和伺（Vicara，精細的思考），因此沒有發起語言的心，從而發起較低層次的初禪心而說話。化身和化主的語言不一定同時發生，除非化主是佛。如果一個化主創造了多個化身，那麼當化主說話時，所有化身都會同時說話，他們的言語和表達方式完全相同。有一首伽陀（Gatha，偈頌）說：『一個化主說話時，所有化身都說話；一個化主沉默時，所有化身也沉默。』 佛陀則不是這樣。佛陀和化身說話，不一定同時，言語和表達方式也可能不同。這是因為佛陀的禪定力量不可思議。問：發起語言的心生起時，化身的心已經消失，應該沒有化身了，化身如何說話？答：偈頌說，『先立愿留身，後起余心語。』意思是先以願力留下化身，然後生起其他心來表達語言。因此，雖然化身和語言是兩個不同的心，但仍然可以依靠化身來表達語言。有些人死後留下堅固的身體，有人說是願力留下了化身，即使死後也能存在，例如大迦葉（Mahakasyapa）留下骨鎖身直到慈尊（Maitreya）出世。只有堅固的實體才能長久儲存，也就是骨鎖身，被稱為『堅實』。這是爲了區別于肉身等。其他認為沒有留下身體意義的說法，有些老師說，沒有人能留下身體直到死後。迦葉留下身體，是天神扶持，而不是願力。最初以多個心來完成一個化身，後來卻相反，這是因為最初發起化身時，需要多個化心才能化作一個化身。後來如果已經完成，情況就相反了，只需要一個化心就能化作多個化身。修得的屬於無記性，指的是前面十四種能變化的心，是從禪定中修習而生，屬於無記性。在四種無記性中，屬於果報無記。其餘的屬於三性，指的是其餘的生得等能變化的心，屬於三性，例如鬼。
【English Translation】 English version: It is the mind transformed by the first Dhyana (Rupa-jhana, meditative state in the form realm). It is certain that the transformation of the mind in a different place will not give rise to events of transformation in a different place. The phrase 'speech comes from below' refers to the speech emitted by the transformed body, originating from a lower level of mind. 'Comes from the mind below' refers to the desire realm or the first Dhyana. The speech emitted by the transformed body must originate from the mind of its own Dhyana level. Speech transformed based on the second Dhyana, etc., must be based on the mind of a lower level. This is because the second Dhyana, etc., lacks Vitakka (initial application of thought) and Vicara (sustained application of thought), so there is no mind to initiate speech, thus initiating the mind of the lower first Dhyana to speak. The speech of the transformed body and the transformer do not necessarily occur simultaneously, unless the transformer is a Buddha. If a transformer creates multiple transformed bodies, then when the transformer speaks, all the transformed bodies speak simultaneously, and their speech and expressions are exactly the same. There is a Gatha (verse) that says: 'When one transformer speaks, all the transformed speak; when one transformer is silent, all the transformed are also silent.' The Buddha is not like this. The Buddha and the transformed body do not necessarily speak at the same time, and their speech and expressions may also be different. This is because the Buddha's meditative power is inconceivable. Question: When the mind that initiates speech arises, the mind of the transformed body has already disappeared, so there should be no transformed body. How does the transformed body speak? Answer: The verse says, 'First establish the vow to leave the body, then arise other minds to speak.' This means first using the power of the vow to leave the transformed body, and then arising other minds to express speech. Therefore, although the transformed body and speech are two different minds, it is still possible to rely on the transformed body to express speech. Some people leave a solid body after death. Some say that the power of the vow leaves the transformed body, which can exist even after death, such as Mahakasyapa leaving his bone-lock body until the appearance of Maitreya. Only solid entities can be preserved for a long time, that is, the bone-lock body, which is called 'solid'. This is to distinguish it from the flesh body, etc. Other statements that there is no meaning in leaving the body, some teachers say that no one can leave the body until after death. Kasyapa's leaving the body was supported by the gods, not by the power of the vow. Initially, multiple minds are used to complete one transformed body, but later it is the opposite. This is because when the transformation is first initiated, multiple transformed minds are needed to transform into one transformed body. Later, if it has been completed, the situation is reversed, and only one transformed mind is needed to transform into multiple transformed bodies. Cultivated ones belong to the indeterminate nature, referring to the previous fourteen types of minds that can transform, which are born from cultivation in Dhyana and belong to the indeterminate nature. Among the four types of indeterminate nature, it belongs to the result of retribution. The rest belong to the three natures, referring to the rest of the innate and other minds that can transform, which belong to the three natures, such as ghosts.
神等所有化心。或善或惡。或是無記。
從此第五。別釋眼耳。論云。天眼耳言。為目何義。頌曰。
天眼耳謂根 即定地凈色 恒同分無缺 取障細遠等
釋曰。天眼耳者。謂眼耳通。依四靜慮。所生凈色。眼耳二根。見色聞聲。名天眼耳。此名天者。定地攝故。天眼有三。一者生得謂生天中。二者修得即前所說。三者似天謂由業得。如輪王鬼神。及中有等。唯有修得天眼耳根。恒是同分。又無缺壞。能取被障細遠等。諸方色聲。故有頌曰 肉眼于諸方 被障細遠色 無能見功用 天眼見無遺。
從此第六。明五通種類。論云。前說化心修得等異。神境等五亦有異耶(問也)。亦有(答也)。云何(徴也)。頌曰。
神境五修生 咒藥業成故 他心修生咒 又加占相成 三修生業成 除修皆三性 人唯無生得 地獄初能知
釋曰。初五句明通種類。次一句三性分別。后兩句約趣通局。神境通類總有五種。一者修得。二者生得。三者咒得。四者藥得。五者業得。他心智通類有四種。一者修得。二者生得。三者咒得。四者占相。所餘天眼。天耳。宿住。三通唯有三種。謂修。生。業 此五通中。神境等三。若修得者。唯是善性。天眼天耳。是無記性。除修得外。
【現代漢語翻譯】 現代漢語譯本： 神等所有變化的心，無論是善的、惡的，還是非善非惡的（無記）。
從此第五部分，分別解釋眼和耳。論中說：『天眼』、『天耳』這兩個詞，指的是什麼意義？頌文說：
『天眼』、『天耳』指的是根，也就是在禪定之地產生的清凈色，它們總是同類，沒有殘缺，能夠感知被遮蔽的、細微的、遙遠的等等。
解釋說：『天眼』、『天耳』，指的是眼通和耳通，依賴於四種靜慮（四禪定）所產生的清凈色，眼和耳這兩種根，能夠看到顏色、聽到聲音，這被稱為『天眼』、『天耳』。之所以稱為『天』，是因為它們屬於禪定之地。天眼有三種：第一種是生得的，指生於天界之中；第二種是修得的，就是前面所說的；第三種是類似於天的，指由業力所得，如轉輪王、鬼神以及中陰身等。只有通過修行才能獲得天眼和天耳，它們總是同類，而且沒有殘缺損壞，能夠感知被遮蔽的、細微的、遙遠的等等各方的顏色和聲音。所以有頌文說：『肉眼對於各方的、被遮蔽的、細微的、遙遠的顏色，沒有能夠見到的功用，而天眼能夠毫無遺漏地看到。』
從此第六部分，闡明五神通的種類。論中說：前面說了變化的心有修得等不同，那麼神境通等五種神通也有不同嗎（這是提問）？也有不同（這是回答）。有什麼不同呢（這是征問）？頌文說：
神境通有五種，通過修行、天生、咒語、藥物、業力而成就；他心智通有修行、天生、咒語，又加上占卜相術而成就；天眼通、天耳通、宿住通這三種神通只有修行、天生、業力三種。除了修得的神通之外，其餘三種都是三種性質（善、惡、無記）。人道中唯獨沒有生得的神通，地獄眾生最初能夠知道（宿住通）。
解釋說：最初五句闡明神通的種類，接下來一句分別說明三種性質，最後兩句說明在哪些趣向中神通是普遍存在的。神境通總共有五種：第一種是修得的，第二種是生得的，第三種是通過咒語獲得的，第四種是通過藥物獲得的，第五種是通過業力獲得的。他心智通有四種：第一種是修得的，第二種是生得的，第三種是通過咒語獲得的，第四種是通過占卜相術獲得的。其餘的天眼通、天耳通、宿住通這三種神通只有三種，即修得、生得、業力。這五種神通中，神境通等三種，如果是修得的，那麼唯有善的性質；天眼通、天耳通，是非善非惡的性質。除了修得的神通之外，
【English Translation】 English version: All the transformed minds of gods, whether good, evil, or neutral (avyākrta).
From this fifth section, the eye and ear are explained separately. The treatise says: 'What is the meaning of the terms 'divine eye' (天眼) and 'divine ear' (天耳)?' The verse says:
'Divine eye' and 'ear' refer to the root, that is, the pure form produced in the meditative realm; they are always homogeneous, without defect, and can perceive the obstructed, subtle, distant, and so on.
The explanation says: 'Divine eye' and 'divine ear' refer to the clairvoyance and clairaudience, relying on the pure form produced by the four dhyānas (四靜慮, four meditative absorptions); the two roots of eye and ear can see colors and hear sounds, which are called 'divine eye' and 'divine ear'. The reason they are called 'divine' is because they belong to the meditative realm. There are three types of divine eye: the first is innate, referring to those born in the heavens; the second is acquired through cultivation, as mentioned earlier; the third is similar to the divine, referring to those obtained through karma, such as Cakravartin (轉輪王, wheel-turning kings), ghosts, and the intermediate state (中有, antarābhava). Only the divine eye and ear roots acquired through cultivation are always homogeneous and without defect, capable of perceiving the obstructed, subtle, distant, and so on, colors and sounds in all directions. Therefore, there is a verse that says: 'The physical eye has no ability to see colors in all directions that are obstructed, subtle, and distant, while the divine eye can see without omission.'
From this sixth section, the types of the five supernormal powers (五通, pañcābhijñā) are clarified. The treatise says: 'Earlier, it was said that transformed minds have differences such as being acquired through cultivation. Are there also differences in the five supernormal powers such as magical powers (神境通, ṛddhi-vidhi)?' (This is a question.) 'There are differences.' (This is an answer.) 'What are they?' (This is an inquiry.) The verse says:
Magical powers have five types, achieved through cultivation, birth, mantras, medicine, and karma; the mind-reading power (他心智通, cetopariya-ñāṇa) is achieved through cultivation, birth, mantras, and also divination; the divine eye, divine ear, and recollection of past lives (宿住通, pūrva-nivāsānusmṛti) have only three types: cultivation, birth, and karma. Among these five supernormal powers, magical powers and the other two, if acquired through cultivation, are only of good nature; the divine eye and divine ear are of neutral nature. Apart from those acquired through cultivation,
The explanation says: The first five lines clarify the types of supernormal powers, the next line separately explains the three natures, and the last two lines explain in which realms the supernormal powers are universally present. There are a total of five types of magical powers: the first is acquired through cultivation, the second is innate, the third is obtained through mantras, the fourth is obtained through medicine, and the fifth is obtained through karma. There are four types of mind-reading power: the first is acquired through cultivation, the second is innate, the third is obtained through mantras, and the fourth is obtained through divination. The remaining divine eye, divine ear, and recollection of past lives have only three types, namely, cultivation, birth, and karma. Among these five supernormal powers, magical powers and the other two, if acquired through cultivation, are only of good nature; the divine eye and divine ear are of neutral nature. Apart from those acquired through cultivation,
餘生得等。皆通三性。人中都無生得通者。余皆容有。于地獄趣。初受生時。有生得他心智及宿住智。知過去等。苦受逼已。更無所知。若修得通。唯人天趣。能入定故。生得除人。通餘四趣。皆有生得 咒藥二種。通人天鬼趣。占相唯人也。
俱舍論頌疏論本第二十七 大正藏第 41 冊 No. 1823 俱舍論頌疏論本
俱舍論頌疏論本第二十八
釋曰。心一境性名之為定。此品廣明故名分別。就此品中。總分三段。一明定功德。二明正法住世。三明造論宗旨。就明定中二。一明所依諸定。二明能依功德。就明諸定中分為四段。一明四靜慮。二明四無色定。三明八等至。四明諸等持。此下第一明四靜慮。論云。已說諸智所成功德。余性功德。今次當辨。于中先辨所依止定。且諸定內靜慮云何。頌曰。
靜慮四各二 于中生已說 定謂善一境 並伴五蘊性 初具伺喜樂 后漸離前支
釋曰。靜慮四各二者。四種靜慮。各有二種。一生靜慮。二定靜慮。于中生已說者。於二靜慮中四種靜慮體。世間品已說。謂世間品。說色界中有十七天。是生靜慮也 定謂善一境並伴五蘊性者。定靜慮體。謂唯善性。心一境性。克體言之。以善等持。為自性故。若並助伴。五蘊為體(
【現代漢語翻譯】 現代漢語譯本 其餘眾生能夠獲得生得神通，都通達三性（指善、惡、無記三性）。人類之中沒有生來就通達三性的，其餘道趣都有可能。在地獄道中，最初受生時，有眾生獲得生得的他心智和宿住智，能夠知道過去的事情等等。但被劇烈的痛苦逼迫之後，就什麼都不知道了。如果是通過修行而獲得神通，只有人道和天道才有可能，因為他們能夠入定。生得神通除了人類之外，其餘四趣（地獄、餓鬼、畜生、天）都有可能生得。咒術和藥物這兩種神通，人、天、鬼三趣都有。占卜相術只有人類才有。
《俱舍論頌疏論本》第二十七 大正藏第 41 冊 No. 1823 《俱舍論頌疏論本》
《俱舍論頌疏論本》第二十八
解釋：心專注于單一境界，這叫做『定』。這一品廣泛地闡明『定』，所以叫做『分別』。在這一品中，總共分為三個部分：第一部分闡明『定』的功德；第二部分闡明正法住世；第三部分闡明造論的宗旨。在闡明『定』的功德中，又分為兩個部分：第一部分闡明所依止的各種『定』；第二部分闡明能依止的功德。在闡明各種『定』中，又分為四個部分：第一部分闡明四靜慮（dhyāna，禪定）；第二部分闡明四無色定（arūpa-samāpatti，無色界的禪定）；第三部分闡明八等至（samāpatti，八種禪定境界）；第四部分闡明各種等持（samādhi，禪定）。下面首先闡明四靜慮。論中說：已經說了各種智慧所成就的功德，現在接下來辨析其餘性質的功德。其中首先辨析所依止的『定』。那麼，在各種『定』中，靜慮是什麼呢？頌文說：
『靜慮四各二，于中生已說，定謂善一境，並伴五蘊性，初具伺喜樂，后漸離前支。』
解釋：『靜慮四各二』，四種靜慮，各有兩種：一生靜慮，二定靜慮。『于中生已說』，在兩種靜慮中，四種靜慮的體性，在《世間品》中已經說過。所謂《世間品》中說，**中有十七天，這就是生靜慮。『定謂善一境並伴五蘊性』，定靜慮的體性，是唯有善性，心專注于單一境界。從本體上來說，是以善的等持為自性。如果加上助伴，則是以五蘊為體。
【English Translation】 English version Other beings can attain innate supernatural powers, all of which are connected to the three natures (referring to good, evil, and neutral). Among humans, none are born with the ability to comprehend the three natures; other realms may possess this ability. In the hell realm, at the initial moment of rebirth, some beings acquire innate knowledge of others' minds and the knowledge of past lives, enabling them to know past events, and so on. However, after being tormented by intense suffering, they lose all awareness. If supernatural powers are attained through cultivation, only the human and celestial realms are capable, as they can enter into meditative states. Apart from humans, the other four realms (hell, hungry ghosts, animals, and heavens) may possess innate supernatural powers. Spells and medicine are two types of supernatural powers that can be found in the human, celestial, and ghost realms. Divination and fortune-telling are unique to humans.
Abhidharmakośabhāṣya-śāstra-kārikā Volume 27 Taisho Tripitaka Volume 41 No. 1823 Abhidharmakośabhāṣya-śāstra-kārikā
Abhidharmakośabhāṣya-śāstra-kārikā Volume 28
Explanation: The state of mind being focused on a single object is called 'samādhi' (定, concentration). This chapter extensively elucidates 'samādhi', hence it is named 'Discrimination'. In this chapter, it is divided into three sections: the first section elucidates the merits of 'samādhi'; the second section elucidates the duration of the true Dharma in the world; the third section elucidates the purpose of writing the treatise. In elucidating the merits of 'samādhi', it is further divided into two parts: the first part elucidates the various 'samādhi' on which one relies; the second part elucidates the merits on which one can rely. In elucidating the various 'samādhi', it is divided into four parts: the first part elucidates the four dhyānas (靜慮, meditative absorptions); the second part elucidates the four arūpa-samāpattis (無色定, formless attainments); the third part elucidates the eight samāpattis (等至, meditative attainments); the fourth part elucidates the various samādhis (等持, concentrations). Below, the four dhyānas are elucidated first. The treatise says: The merits achieved by various wisdoms have already been discussed, and now the merits of other qualities will be analyzed. Among them, the 'samādhi' on which one relies will be analyzed first. So, among the various 'samādhi', what is dhyāna? The verse says:
'The four dhyānas each have two aspects, the 'born' has already been discussed within them. 'Samādhi' is said to be good, with a single object, and accompanied by the five skandhas. The first possesses initial application, sustained application, joy, and pleasure; the later ones gradually abandon the preceding factors.'
Explanation: ''The four dhyānas each have two aspects,' the four types of dhyāna each have two aspects: one is born dhyāna, and the other is samādhi dhyāna. ''The 'born' has already been discussed within them,' among the two dhyānas, the nature of the four dhyānas has already been discussed in the 'World Chapter'. What the 'World Chapter' says is that there are seventeen heavens in **. This is born dhyāna. ''Samādhi is said to be good, with a single object, and accompanied by the five skandhas,' the nature of samādhi dhyāna is only good, with the mind focused on a single object. In terms of essence, it is the nature of good samādhi. If accompanied by associates, it takes the five skandhas as its body.
有色蘊者定共戒也)問何等名心一境性。答謂能令心專注一所緣。問何等名靜慮。答由定寂靜。能審慮故。慮體是慧。定有靜用。及生慧慮。故名靜慮 問無色等持。亦能靜慮。應名靜慮。答無色等持。不名靜慮。謂就勝義。立靜慮名。色界定勝。獨名靜慮。如世間說發光名日。螢燭雖光不得名日。問何故色界定。獨名為勝。答一謂諸等持內。攝十八支。二止觀均行。最能審慮。三名現法樂住。四名樂通行。故色界定。獨名靜慮 問色界染定。寧得此名。答由彼亦能邪審慮故。世尊亦說有惡靜慮。問心一境性。是靜慮體。依何相立初二三四。答頌言初具伺喜樂后漸離前支。謂初定內。具伺喜樂。名初靜慮。后之三定。漸離前支。謂唯離伺。有喜樂支。立第二靜慮。若離伺喜。唯有樂支。立第三靜慮。具離三種。立第四靜慮。故一境性。分為四種。
從此第二。明無色定。論云。已辨靜慮。無色云何。頌曰。
無色亦如是 四蘊離下地 並上三近分 總名除色想 無色謂無色 后色起從心 空無邊等三 名從加行立 非想非非想 昧劣故立名
釋曰。無色亦如是者。無色定體四。各有二種。生無色體。世品已說。定無色體。亦善性攝。心一境性。與色界同故言如是。四蘊者。然助伴
【現代漢語翻譯】 現代漢語譯本： （有色蘊者定共戒也）問：什麼叫做『心一境性』？答：是指能夠使心專注於一個所緣（所觀察或思考的對象）。問：什麼叫做『靜慮』？答：由於禪定而寂靜，能夠審慎地思慮，所以稱為靜慮。思慮的本體是智慧，禪定具有寂靜的作用，並且能夠產生智慧和思慮，因此稱為靜慮。問：無色界的等持（samādhi，禪定狀態）也能達到靜慮，是否也應該稱為靜慮？答：無色界的等持不稱為靜慮。這是就殊勝的意義來建立靜慮的名稱。色界禪定殊勝，所以單獨稱為靜慮。就像世間說發光的東西叫做太陽，螢火蟲雖然也發光，但不能稱為太陽。問：為什麼色界禪定特別被稱為殊勝？答：一是因為各種等持中，它包含十八支（組成部分）；二是止（śamatha，止息）和觀（vipaśyanā，觀照）能夠均衡地進行，最能審慎地思慮；三是被稱為『現法樂住』（當下體驗快樂的境界）；四是被稱為『樂通行』（容易進入的狀態）。因此，色界禪定單獨稱為靜慮。問：有染污的禪定，是否也能得到這個名稱？答：因為它們也能進行邪惡的審慮。世尊也說過有惡的靜慮。問：心一境性是靜慮的本體，根據什麼現象來建立初禪、二禪、三禪、四禪？答：頌文說：『初具伺喜樂，后漸離前支。』意思是說，初禪中具有尋（vitarka，粗略的思考）、伺（vicāra，細緻的思考）、喜（prīti，喜悅）、樂（sukha，快樂）這四種成分，稱為初靜慮。後面的三禪逐漸舍離前面的成分。舍離尋和伺，只有喜和樂，建立第二靜慮。如果舍離尋、伺和喜，只有樂，建立第三靜慮。完全舍離這三種，建立第四靜慮。因此，心一境性分為四種。
從此第二部分，說明無色定。論中說：已經辨明了靜慮，無色定是怎樣的呢？頌文說：
『無色亦如是，四蘊離下地，並上三近分，總名除色想，無色謂無色，后色起從心，空無邊等三，名從加行立，非想非非想，昧劣故立名。』
解釋說：『無色亦如是』，無色定的本體有四種，每種各有兩種。生無色界的本體，在《世品》中已經說過。定無色界的本體，也是善性的範疇，心一境性與色界禪定相同，所以說『如是』。『四蘊』，是指受（vedanā，感受）、想（saṃjñā，概念）、行（saṃskāra，意志）、識（vijñāna，意識）這四蘊，是禪定的助伴。
【English Translation】 English version: (Those who possess form aggregates are bound by the precepts associated with meditative concentration.) Question: What is meant by 'one-pointedness of mind' (citta-ekāgratā)? Answer: It refers to the ability to focus the mind on a single object of attention (ālambana). Question: What is meant by 'dhyāna' (meditative absorption)? Answer: It is called dhyāna because it is tranquil due to concentration and capable of careful deliberation. The essence of deliberation is wisdom (prajñā), and concentration has the function of tranquility and can generate wisdom and deliberation; hence it is called dhyāna. Question: Can the formless attainments (arūpa-samāpatti) also achieve dhyāna and thus be called dhyāna? Answer: The formless attainments are not called dhyāna. The name dhyāna is established based on its superior meaning. Form realm dhyāna is superior and is uniquely called dhyāna, just as in the world, something that emits light is called the sun, but although fireflies also emit light, they are not called the sun. Question: Why is form realm dhyāna specifically called superior? Answer: Firstly, among all concentrations, it encompasses eighteen branches (components); secondly, the balanced practice of cessation (śamatha) and insight (vipaśyanā) allows for the most careful deliberation; thirdly, it is called 'pleasant abiding in the present life' (dṛṣṭa-dharma-sukha-vihāra); and fourthly, it is called 'easy practice' (sukha-pratipad). Therefore, form realm dhyāna is uniquely called dhyāna. Question: Can contaminated concentrations (sāsrava-samādhi) also obtain this name? Answer: Because they can also engage in wrong deliberation. The World-Honored One also spoke of evil dhyāna. Question: One-pointedness of mind is the essence of dhyāna. Based on what characteristics are the first, second, third, and fourth dhyānas established? Answer: The verse says: 'The first possesses vitarka (initial application of thought), vicāra (sustained application of thought), prīti (joy), and sukha (happiness); the later ones gradually abandon the preceding branches.' This means that the first dhyāna possesses vitarka, vicāra, prīti, and sukha, and is called the first dhyāna. The subsequent three dhyānas gradually abandon the preceding components. Abandoning vitarka and vicāra, only having prīti and sukha, establishes the second dhyāna. If vitarka, vicāra, and prīti are abandoned, and only sukha remains, the third dhyāna is established. Completely abandoning these three establishes the fourth dhyāna. Therefore, one-pointedness of mind is divided into four types.
From this second part, the formless concentrations (arūpa-samāpatti) are explained. The treatise says: Having distinguished dhyāna, what are the formless concentrations? The verse says:
'The formless is also like this; the four aggregates (skandha) are apart from the lower realm, along with the three proximate concentrations (samādhi) above; collectively, it is called the elimination of the perception of form (rūpa-saṃjñā); the formless is called formless; later form arises from the mind; the three, such as the sphere of infinite space (ākāśānantyāyatana), are named based on the preparatory practice (prayoga); the sphere of neither perception nor non-perception (naiva-saṃjñānāsaṃjñāyatana) is named because it is obscure and weak.'
The explanation says: 'The formless is also like this'; the essence of the formless concentrations is fourfold, and each has two types. The essence of being born in the formless realm has already been discussed in the 'World Section'. The essence of the formless concentrations is also within the category of wholesome qualities (kuśala-dharma), and one-pointedness of mind is the same as in form realm dhyāna, so it is said 'like this'. 'The four aggregates' refer to the aggregates of feeling (vedanā), perception (saṃjñā), volition (saṃskāra), and consciousness (vijñāna), which are the assistants of concentration.
體。唯有四蘊。彼無色故。除色蘊也。離下地者。辨差別也。雖一境性體相無差別。離下地生。故分四種。離第四靜慮生。立空無邊處名。離空處生。立識無邊處。離識處生。立無所有處。離無所有處生。立非想非非想處 並上三近分總名除色想者。前四根本。無色。並上三無色。近分。此七總名除去色想空處近分。未得此名。緣下地色。有色想故。無色謂無色者。無色界中。謂無色故。立無色名。依大眾部。化地部等。無色界中。許有色法。以色微故。立無色名。問無色多劫。色相續斷。后沒生下。色從何生。答頌言后色起從心者。謂昔所起。色異熟因。熏習在心。功能今熟。是故今色從彼心。生此是論主依經部釋也 空無邊等三名從加行立者。謂修定前起加行位。厭色境故。作勝解想。思無邊空加行成時。名空無邊處 又于加行中。厭無邊空。起勝解想。思無邊識。加行成時。名識無邊處 又于加行中。厭無邊識。起勝解想。舍諸所有。寂然而住。加行成時。名無所有處 非想非非想昧劣故立名者。立第四名。由想昧劣。謂無下地明慧勝想。得非想名。有昧劣想。名非非想。故約彼處想昧劣故。當體立名。名非非想。前三無色。約加行立。第四非想。約當體立。
從此第三。明八等至。就中二。一總明。二
【現代漢語翻譯】 現代漢語譯本： 『體。唯有四蘊。彼無色故。除色蘊也。』意思是說，只有受、想、行、識四蘊，因為它們沒有色質，所以排除了色蘊。『離下地者。辨差別也。』這是爲了區分不同層次的差別。雖然在同一境界中，它們的體性和相狀沒有差別，但由於它們脫離了較低的層次而產生，所以分為四種。脫離第四禪定而產生，稱為空無邊處（Ākāśānantyāyatana，無色界的第一個境界）。脫離空無邊處而產生，稱為識無邊處（Vijñānānantyāyatana，無色界的第二個境界）。脫離識無邊處而產生，稱為無所有處（Ākiñcanyāyatana，無色界的第三個境界）。脫離無所有處而產生，稱為非想非非想處（Naivasaṃjñānāsaṃjñāyatana，無色界的第四個境界）。 以上四種無色定，加上前三個近分定（Upacāra Samādhi，接近根本定的禪定），總稱為『除色想』。前四個根本定（Rūpadhātu Samādhi，色界禪定），無色定，加上前三個無色近分定，這七種定總稱為『除去色想空處近分』。如果還沒有得到這個名稱，因為緣于地獄的色法，所以還有色想。 『無色謂無色者。無**中。謂無色故。立無色名。』意思是說，所謂的無色，是因為在無色界中沒有色質，所以稱為無色。依照大眾部（Mahāsāṃghika）、化地部（Mahīśāsaka）等宗派的觀點，在無色界中，允許有色法的存在，因為色法非常微細，所以稱為無色。 問：如果一個人在無色界停留了很長時間，色法的相續已經斷絕，後來去世后又投生到地獄，那麼他的色身是從哪裡產生的呢？ 答：頌文說『后色起從心者』，意思是說，過去所產生的色法的異熟因，熏習在心中，現在功能成熟，所以現在的色身是從那個心產生的。這是論主依據經部（Sūtra）的解釋。 『空無邊等三名從加行立者。』意思是說，這三個名稱是從修定前的加行位（Prayoga，準備階段）而建立的。因為厭惡色界的境界，所以作勝解想（Adhimokṣa，深刻的理解），思惟無邊虛空，加行成就時，稱為空無邊處。 又在加行中，厭惡無邊虛空，生起勝解想，思惟無邊識，加行成就時，稱為識無邊處。 又在加行中，厭惡無邊識，生起勝解想，捨棄一切所有，寂靜安住，加行成就時，稱為無所有處。 『非想非非想昧劣故立名者。』意思是說，建立第四個名稱，是因為想念非常微弱。沒有地獄明慧殊勝的想念，所以得到『非想』的名稱。有微弱的想念，所以稱為『非非想』。因此，根據那個地方的想念微弱的緣故，就其本身而建立名稱，稱為非非想。前三個無色定，是根據加行而建立的，第四個非想非非想處，是根據其本身而建立的。 從此第三部分，闡明八種等至（Samāpatti，入定）。其中分為兩部分：一是總的闡明，二是……
【English Translation】 English version: 'Body. Only the four aggregates. Because they are formless. Excluding the form aggregate.' This means that there are only the four aggregates of feeling (Vedanā), perception (Saṃjñā), mental formations (Saṃskāra), and consciousness (Vijñāna), because they have no material form, thus excluding the form aggregate (Rūpa). 'Leaving the lower realms. Distinguishing the differences.' This is to differentiate the differences between different levels. Although in the same realm, their nature and characteristics are no different, they are divided into four types because they arise from leaving the lower realms. Arising from leaving the fourth Dhyana (Jhāna, meditative state), it is called the Ākāśānantyāyatana (the sphere of infinite space, the first realm of the formless realm). Arising from leaving the sphere of infinite space, it is called the Vijñānānantyāyatana (the sphere of infinite consciousness, the second realm of the formless realm). Arising from leaving the sphere of infinite consciousness, it is called the Ākiñcanyāyatana (the sphere of nothingness, the third realm of the formless realm). Arising from leaving the sphere of nothingness, it is called the Naivasaṃjñānāsaṃjñāyatana (the sphere of neither perception nor non-perception, the fourth realm of the formless realm). The above four formless Samādhis (meditative states), plus the three Upacāra Samādhis (proximity concentrations, concentrations close to the fundamental concentrations), are collectively called 'removing the thought of form'. The first four fundamental Dhyanas (Rūpadhātu Samādhi, form realm concentrations), the formless concentrations, plus the three formless proximity concentrations, these seven concentrations are collectively called 'removing the thought of form, proximity concentration of the sphere of space'. If this name has not yet been obtained, because it is based on the form of the lower realm, there is still the thought of form. 'Formless means formless. In the formless realm. Because it is formless. Establishing the name formless.' This means that the so-called formless is because there is no material form in the formless realm, so it is called formless. According to the views of the Mahāsāṃghika and Mahīśāsaka schools, in the formless realm, the existence of form is allowed, because the form is very subtle, so it is called formless. Question: If a person stays in the formless realm for a long time, and the continuity of form has been cut off, and later dies and is reborn in the lower realm, where does his form body come from? Answer: The verse says 'The subsequent form arises from the mind', meaning that the Vipāka (result) cause of the form that arose in the past, is perfumed in the mind, and now the function matures, so the current form arises from that mind. This is the explanation of the master of the treatise based on the Sūtra. 'The three names such as the sphere of infinite space are established from the preparatory practice.' This means that these three names are established from the Prayoga (preparatory stage) before practicing meditation. Because of the aversion to the realm of form, one makes a firm resolution (Adhimokṣa), thinking of infinite space, and when the preparatory practice is accomplished, it is called the sphere of infinite space. Also, in the preparatory practice, being averse to infinite space, one generates a firm resolution, thinking of infinite consciousness, and when the preparatory practice is accomplished, it is called the sphere of infinite consciousness. Also, in the preparatory practice, being averse to infinite consciousness, one generates a firm resolution, abandoning all possessions, and dwelling in tranquility, and when the preparatory practice is accomplished, it is called the sphere of nothingness. 'The name 'neither perception nor non-perception' is established because of the faintness and inferiority of perception.' This means that the fourth name is established because perception is very weak. There is no clear and superior perception of the lower realms, so it is given the name 'neither perception'. There is a faint perception, so it is called 'non-non-perception'. Therefore, based on the faintness of perception in that place, the name is established based on its own nature, and it is called neither perception nor non-perception. The first three formless concentrations are established based on the preparatory practice, and the fourth sphere of neither perception nor non-perception is established based on its own nature. From this third part, the eight Samāpattis (attainments) are explained. Among them, there are two parts: one is the general explanation, and the other is...
別明。且總明八等至者。論云。已辨無色云何等至。頌曰。
此本等至八 前七各有三 謂味凈無漏 後味凈二種 味謂愛相應 凈謂世間善 此即所味著 無漏謂出世
釋曰。此本等至八者。此四靜慮。四無色。地根本等至。總有八種。前七各有三謂味凈無漏者。於前七地。各具有三。一味等至。謂愛相應。愛能味著。故名為味。由定與彼愛相應故。定得味名。二凈等至。謂世善定。與無貪等諸白凈法。相應起故。定得凈名。三無漏等至。謂出世定 後味凈二種者。后是有頂地。有二種等至。謂味與凈想昧劣故。無無漏也。味謂愛相應者。釋味定也。愛名為味。定與愛相應。故名味定。凈謂世間善者。釋凈定也。此即所味著者。此凈等至。是前味定。所味著境。謂凈定滅彼味定生。緣已滅凈。深生愛著。無漏謂出世者。愛不緣故。非所味著。
從此第四。別明八等至。就中有二。一明靜慮支。二明凈等至。前中分六。一明靜慮支數。二明支體。三明染無支。四明名不動。五明生受有異。六明起下心。且第一明靜慮支數者。論云。於四靜慮。各有幾支。頌曰。
靜慮初五支 尋伺喜樂定 第二有四支 內凈喜樂定 第三具五支 舍念慧樂定 第四有四支 舍念中受
【現代漢語翻譯】 現代漢語譯本： 別明。且總明八等至者。《論》中說：『已經辨析了無色界的等至，那麼什麼是等至呢？』 頌詞說： 『此本等至八，前七各有三，謂味凈無漏，後味凈二種，味謂愛相應，凈謂世間善，此即所味著，無漏謂出世。』 解釋：『此本等至八者』，指的是四靜慮（色界四禪，指初禪、二禪、三禪、四禪）和四無色（無色界四空定，指空無邊處定、識無邊處定、無所有處定、非想非非想處定）地根本等至，總共有八種。『前七各有三謂味凈無漏者』，對於前七地，各自具有三種，一是味等至，指與愛（貪愛，渴愛）相應的等至。愛能夠使人產生味著，所以名為味。由於禪定與這種愛相應，所以禪定獲得了『味』的名稱。二是凈等至，指世間善定，與無貪等諸白凈法相應而生起，所以禪定獲得了『凈』的名稱。三是無漏等至，指出世間的禪定。『後味凈二種者』，『后』指的是有頂地（非想非非想處天），有兩種等至，即味等至和凈等至。因為這裡的想（思慮，念頭）微弱而低下，所以沒有無漏等至。『味謂愛相應者』，解釋味定。愛名為味，禪定與愛相應，所以名為味定。『凈謂世間善者』，解釋凈定。『此即所味著者』，此凈等至，是前味定所味著的境界。意思是說，凈定滅后，味定生起，緣于已經滅去的凈定，深深地產生愛著。『無漏謂出世者』，因為愛不緣于無漏法，所以無漏法不是味定所味著的境界。 從此第四部分，分別說明八等至。其中分為兩部分：一是說明靜慮支，二是說明凈等至。前一部分分為六個方面：一是說明靜慮支的數量，二是說明支的體性，三是說明染污和無支，四是說明名稱不動，五是說明感受的差異，六是說明生起下位心。首先，第一部分說明靜慮支的數量。《論》中說：『在四靜慮中，各有幾個支？』 頌詞說： 『靜慮初五支，尋伺喜樂定；第二有四支，內凈喜樂定；第三具五支，舍念慧樂定；第四有四支，舍念中受。』
English version: Distinct Explanation. And generally explaining the eight attainments. The Treatise says: 'Having distinguished the formless realms, what are the attainments?' The verse says: 'These fundamental attainments are eight, the first seven each have three, namely taste, purity, and non-outflow; the latter has two kinds of taste and purity. Taste means corresponding to love, purity means worldly goodness, this is what is tasted and clung to, non-outflow means transcendent.' Explanation: 'These fundamental attainments are eight' refers to the four Dhyanas (the four meditative states in the Realm of Form, namely the first Dhyana, second Dhyana, third Dhyana, and fourth Dhyana) and the four formless (the four formless absorptions in the Formless Realm, namely the Station of Limitless Space, the Station of Limitless Consciousness, the Station of No-thingness, and the Station of Neither Perception Nor Non-Perception) ground attainments, totaling eight kinds. 'The first seven each have three, namely taste, purity, and non-outflow' means that the first seven grounds each have three: first, the attainment of taste, referring to the attainment corresponding to love (craving, thirst). Love can cause one to develop a taste for something, hence it is called taste. Because the samadhi corresponds to this love, the samadhi obtains the name 'taste'. Second, the attainment of purity, referring to worldly good samadhi, arising in correspondence with non-greed and other pure white dharmas, hence the samadhi obtains the name 'purity'. Third, the attainment of non-outflow, referring to transcendent samadhi. 'The latter has two kinds of taste and purity', 'the latter' refers to the Peak of Existence (the Heaven of Neither Perception Nor Non-Perception), which has two kinds of attainments, namely the attainment of taste and the attainment of purity. Because the perception (thought, idea) here is weak and inferior, there is no non-outflow attainment. 'Taste means corresponding to love', explaining the taste samadhi. Love is called taste, and the samadhi corresponds to love, hence it is called taste samadhi. 'Purity means worldly goodness', explaining the purity samadhi. 'This is what is tasted and clung to', this purity attainment is the realm tasted and clung to by the previous taste attainment. It means that after the purity samadhi ceases, the taste samadhi arises, deeply generating attachment to the already ceased purity samadhi. 'Non-outflow means transcendent', because love does not cling to non-outflow dharmas, non-outflow dharmas are not the realm tasted by the taste samadhi. From this fourth section, separately explaining the eight attainments. It is divided into two parts: first, explaining the limbs of Dhyana; second, explaining the purity attainment. The first part is divided into six aspects: first, explaining the number of limbs of Dhyana; second, explaining the nature of the limbs; third, explaining defilement and the absence of limbs; fourth, explaining the name 'immovable'; fifth, explaining the differences in feeling; sixth, explaining the arising of lower minds. First, the first part explains the number of limbs of Dhyana. The Treatise says: 'In the four Dhyanas, how many limbs are there in each?' The verse says: 'The first Dhyana has five limbs: initial application, sustained application, joy, happiness, and concentration; the second has four limbs: inner purity, joy, happiness, and concentration; the third has five limbs: equanimity, mindfulness, wisdom, happiness, and concentration; the fourth has four limbs: equanimity, mindfulness, neutral feeling.'
【English Translation】 Distinct Explanation. And generally explaining the eight attainments. The Treatise says: 'Having distinguished the formless realms, what are the attainments?' The verse says: 'These fundamental attainments are eight, the first seven each have three, namely taste, purity, and non-outflow; the latter has two kinds of taste and purity. Taste means corresponding to love, purity means worldly goodness, this is what is tasted and clung to, non-outflow means transcendent.' Explanation: 'These fundamental attainments are eight' refers to the four Dhyanas (the four meditative states in the Realm of Form, namely the first Dhyana, second Dhyana, third Dhyana, and fourth Dhyana) and the four formless (the four formless absorptions in the Formless Realm, namely the Station of Limitless Space, the Station of Limitless Consciousness, the Station of No-thingness, and the Station of Neither Perception Nor Non-Perception) ground attainments, totaling eight kinds. 'The first seven each have three, namely taste, purity, and non-outflow' means that the first seven grounds each have three: first, the attainment of taste, referring to the attainment corresponding to love (craving, thirst). Love can cause one to develop a taste for something, hence it is called taste. Because the samadhi corresponds to this love, the samadhi obtains the name 'taste'. Second, the attainment of purity, referring to worldly good samadhi, arising in correspondence with non-greed and other pure white dharmas, hence the samadhi obtains the name 'purity'. Third, the attainment of non-outflow, referring to transcendent samadhi. 'The latter has two kinds of taste and purity', 'the latter' refers to the Peak of Existence (the Heaven of Neither Perception Nor Non-Perception), which has two kinds of attainments, namely the attainment of taste and the attainment of purity. Because the perception (thought, idea) here is weak and inferior, there is no non-outflow attainment. 'Taste means corresponding to love', explaining the taste samadhi. Love is called taste, and the samadhi corresponds to love, hence it is called taste samadhi. 'Purity means worldly goodness', explaining the purity samadhi. 'This is what is tasted and clung to', this purity attainment is the realm tasted and clung to by the previous taste attainment. It means that after the purity samadhi ceases, the taste samadhi arises, deeply generating attachment to the already ceased purity samadhi. 'Non-outflow means transcendent', because love does not cling to non-outflow dharmas, non-outflow dharmas are not the realm tasted by the taste samadhi. From this fourth section, separately explaining the eight attainments. It is divided into two parts: first, explaining the limbs of Dhyana; second, explaining the purity attainment. The first part is divided into six aspects: first, explaining the number of limbs of Dhyana; second, explaining the nature of the limbs; third, explaining defilement and the absence of limbs; fourth, explaining the name 'immovable'; fifth, explaining the differences in feeling; sixth, explaining the arising of lower minds. First, the first part explains the number of limbs of Dhyana. The Treatise says: 'In the four Dhyanas, how many limbs are there in each?' The verse says: 'The first Dhyana has five limbs: initial application, sustained application, joy, happiness, and concentration; the second has four limbs: inner purity, joy, happiness, and concentration; the third has five limbs: equanimity, mindfulness, wisdom, happiness, and concentration; the fourth has four limbs: equanimity, mindfulness, neutral feeling.'
定
釋曰。唯凈無漏。四靜慮中。有十八支 初靜慮中。具有五支。一尋。二伺。三喜。四樂。五等持 第二靜慮中唯四支。一內等凈。二喜。三樂。四等持 第三靜慮。具有五支。一行舍(解云。是大善地中舍故。名行舍也)二正念。三正慧。四樂受。五等持(前二是輕安樂此樂受樂) 第四靜慮。唯有四支。一行舍清凈。二念清凈(離八災患。得清凈名。下文釋也)三非苦樂受。(此是頌文中受)四等持 問何故初二靜慮立輕安。不立行舍。后二靜慮立行舍。不立輕安。答第三定舍極喜。第四定舍極樂。故立行舍。初二既不立行舍。故立輕安。問信通諸地。何故唯于第二靜慮。立信為支。答隨起增上凈信。必依大喜。第二靜慮。有勝喜故。立內凈支。問慧通諸地。何故第三定。獨立慧為支。答彼有樂受。為耽此樂。不欣上地。對治此故。立正慧支。問念通諸地。何故三四定。獨立念為支。答此第三定。為第二定勝喜漂溺。若第四定。為第三定勝樂留礙。由為下地所留難故。于自地染。不能出離。是故世尊勸住正念。問何故初三靜慮。等具五支。二四靜慮。等具四支。答欲界諸惡。難斷難可破。難可越度故。初靜慮須具五支。第二靜慮有極重喜。難斷難破難可越度故。第三定建立五支。初及第三無如是事。故
【現代漢語翻譯】 現代漢語譯本 定 (Dhyana，禪定)
解釋說：只有清凈無漏的四種禪定中，有十八個組成部分。初禪中有五個組成部分：一、尋 (Vitarka，粗略的思考)；二、伺 (Vicara，精細的思考)；三、喜 (Priti，喜悅)；四、樂 (Sukha，快樂)；五、等持 (Samadhi，專注)。二禪中只有四個組成部分：一、內等凈 (Adhyatma-prasada，內心的平靜和確信)；二、喜 (Priti，喜悅)；三、樂 (Sukha，快樂)；四、等持 (Samadhi，專注)。三禪中有五個組成部分：一、行舍 (Upeksha，舍的狀態，解釋說，因為是大善地中的舍，所以稱為行舍)；二、正念 (Sati，正確的覺知)；三、正慧 (Samyag-jnana，正確的智慧)；四、樂受 (Sukha-vedana，快樂的感受，前兩種是輕安樂，此為受樂)；五、等持 (Samadhi，專注)。四禪中只有四個組成部分：一、行舍清凈 (Upeksha-parisuddhi，舍的清凈)；二、念清凈 (Smrti-parisuddhi，唸的清凈，遠離八種災患，得到清凈之名，下文會解釋)；三、非苦樂受 (Aduhkha-asukha-vedana，非苦非樂的感受，這是頌文中的受)；四、等持 (Samadhi，專注)。
問：為什麼初禪和二禪建立輕安 (Prasrabdhi，輕快安寧)，而不建立行舍？后二禪建立行舍，而不建立輕安？ 答：三禪捨棄極喜，四禪捨棄極樂，所以建立行舍。初禪和二禪既然不建立行舍，所以建立輕安。
問：信 (Sraddha，信念) 遍通各個層次，為什麼唯獨在二禪中，建立信為組成部分？ 答：隨之生起增上的清凈信念，必定依靠大喜。二禪有殊勝的喜悅，所以建立內凈支。
問：慧 (Prajna，智慧) 遍通各個層次，為什麼三禪單獨建立慧為組成部分？ 答：因為三禪有樂受，爲了貪戀這種快樂，而不欣求上地，爲了對治這種情況，所以建立正慧支。
問：念 (Smrti，覺知) 遍通各個層次，為什麼三禪和四禪單獨建立念為組成部分？ 答：因為三禪會被二禪的殊勝喜悅所漂溺，而四禪會被三禪的殊勝快樂所留礙。由於被下地所留難，所以在自己的層次上受到染污，不能出離。所以世尊勸導安住于正念。
問：為什麼初禪、二禪、三禪都具有五個組成部分，而二禪和四禪都具有四個組成部分？ 答：因為欲界的各種惡行，難以斷除、難以破除、難以超越，所以初禪需要具備五個組成部分。二禪有極重的喜悅，難以斷除、難以破除、難以超越，所以三禪建立五個組成部分。初禪和三禪沒有這樣的情況，所以如此。
【English Translation】 English version Dhyana (Concentration)
Explanation: Only in the pure and undefiled four Dhyanas are there eighteen components. The first Dhyana has five components: 1. Vitarka (Initial Application of Thought); 2. Vicara (Sustained Application of Thought); 3. Priti (Joy); 4. Sukha (Happiness); 5. Samadhi (Concentration). The second Dhyana has only four components: 1. Adhyatma-prasada (Inner Tranquility and Conviction); 2. Priti (Joy); 3. Sukha (Happiness); 4. Samadhi (Concentration). The third Dhyana has five components: 1. Upeksha (Equanimity, explained as equanimity in the great wholesome state, hence called Upeksha); 2. Sati (Right Mindfulness); 3. Samyag-jnana (Right Knowledge); 4. Sukha-vedana (Feeling of Happiness, the previous two are ease and happiness, this is the feeling of happiness); 5. Samadhi (Concentration). The fourth Dhyana has only four components: 1. Upeksha-parisuddhi (Purity of Equanimity); 2. Smrti-parisuddhi (Purity of Mindfulness, free from eight calamities, hence the name purity, explained below); 3. Aduhkha-asukha-vedana (Neither-Painful-Nor-Pleasant Feeling, this is the feeling in the verse); 4. Samadhi (Concentration).
Question: Why are Prasrabdhi (Ease and Tranquility) established in the first and second Dhyanas, but not Upeksha? Why is Upeksha established in the latter two Dhyanas, but not Prasrabdhi? Answer: The third Dhyana abandons extreme joy, and the fourth Dhyana abandons extreme happiness, so Upeksha is established. Since the first and second Dhyanas do not establish Upeksha, Prasrabdhi is established.
Question: Sraddha (Faith) pervades all levels, why is faith uniquely established as a component in the second Dhyana? Answer: The arising of increasing pure faith must rely on great joy. The second Dhyana has superior joy, so the component of inner purity is established.
Question: Prajna (Wisdom) pervades all levels, why is wisdom uniquely established as a component in the third Dhyana? Answer: Because the third Dhyana has the feeling of happiness, and in order to crave this happiness, one does not aspire to higher levels. To counteract this, the component of right knowledge is established.
Question: Smrti (Mindfulness) pervades all levels, why are mindfulness uniquely established as components in the third and fourth Dhyanas? Answer: Because the third Dhyana can be drowned by the superior joy of the second Dhyana, and the fourth Dhyana can be hindered by the superior happiness of the third Dhyana. Because of being hindered by the lower levels, one is defiled in one's own level and cannot escape. Therefore, the World Honored One advises to abide in right mindfulness.
Question: Why do the first, second, and third Dhyanas all have five components, while the second and fourth Dhyanas all have four components? Answer: Because the various evils of the desire realm are difficult to cut off, difficult to break, and difficult to overcome, the first Dhyana needs to have five components. The second Dhyana has extreme joy, which is difficult to cut off, difficult to break, and difficult to overcome, so the third Dhyana establishes five components. The first and third Dhyanas do not have such a situation, so it is like this.
於二四。唯立四支。又解為欲隨順超定法故。謂從五支定超入五支定。復從四支定。超入四支定。以支等者。易可超越。
從此第二。明支體性者。論云。靜慮支名既有十八。于中實事總有幾種。頌曰。
此實事十一 初二樂輕安 內凈即信根 喜即是喜受
釋曰。名雖十八。實體十一。謂初五支。即五實事。第二靜慮。三支同前。增內凈一。足前成六。第三靜慮。定支同前。增餘四支。足前成十。第四靜慮。三支同前增非苦樂受。足前成十一。問初二。已有樂支。何故第三。說增樂受。答頌言初二樂輕安。由初二定樂是輕安樂。故於第三說增樂受。問何故初二無樂受樂。答初二定中。無樂根故。謂初二定。無心受樂。說有喜故。雖初二定有身受樂。正在定中無三識故 依經部宗。初二定樂。是身受樂。非輕安樂。以經部師。許在定中。得有身識。謂在定內。有輕安風。從勝定生。順生身識相應樂受。遍觸身故。又引經云。諸聖弟子。于離生喜。已斷五法。修習五法。所修五者。一歡。二喜。三輕安。四樂。五三摩地。此經輕安。與樂別說。故初二樂。非是輕安。內凈即信根者。謂若證得第二靜慮。則于定地亦可離中。有深信生。名內等凈。信是凈相。故立凈名。離外均流故。名內等。凈而內
【現代漢語翻譯】 現代漢語譯本 關於第二和第四禪定，僅僅確立四支（四種禪定因素）。又解釋說，這是爲了隨順超越禪定的方法。意思是說，從五支禪定超越進入五支禪定，又從四支禪定超越進入四支禪定。因為禪定因素相等，就容易超越。
從這裡開始第二部分，闡明禪定因素的體性。論中說：『靜慮（Dhyana，禪定）的因素名稱雖然有十八種，其中實際存在的實體總共有幾種？』頌文說：
『這些實事有十一種，最初兩個是樂和輕安， 內凈（Adhyatma-prasada，內心清凈）就是信根（Sraddha-indriya，信根），喜就是喜受（Priti-vedana，喜受）。』
解釋說：名稱雖然有十八種，實體只有十一種。意思是說，最初的五支（五種禪定因素）就是五種實事。第二靜慮（Dhyana，禪定）的三支與前面相同，增加了一個內凈，加起來總共有六種。第三靜慮，定支與前面相同，增加其餘四支，加起來總共有十種。第四靜慮，三支與前面相同，增加非苦樂受（不苦不樂的感受），加起來總共有十一種。問：初禪和二禪已經有樂支，為什麼第三禪還要說增加樂受？答：頌文說『初二樂輕安』，因為初禪和二禪的樂是輕安樂。所以在第三禪說增加樂受。問：為什麼初禪和二禪沒有樂受樂？答：因為初禪和二禪中，沒有樂根（Sukha-indriya，樂根）的緣故。意思是說，初禪和二禪沒有心感受樂，只是說有喜的緣故。雖然初禪和二禪有身體感受樂，但正在禪定中沒有三種識的緣故。依照經部宗（Sautrantika，經量部）的觀點，初禪和二禪的樂是身體感受的樂，不是輕安樂。因為經部師認為在禪定中，可以有身識（Kaya-vijnana，身識）。意思是說，在禪定內，有輕安的風，從殊勝的禪定產生，順著產生與身識相應的樂受，普遍接觸身體的緣故。又引用經文說：『諸聖弟子，于離生喜（Vivekaja-priti，由遠離而生的喜悅），已斷五法，修習五法。所修的五種是：一歡，二喜，三輕安，四樂，五三摩地（Samadhi，三摩地）。』這部經中，輕安與樂分別說明。所以初禪和二禪的樂，不是輕安。內凈就是信根，意思是說，如果證得了第二靜慮，那麼對於定地也可以在遠離（煩惱）中，有深刻的信心產生，名為內等凈。信是清凈的相狀，所以立名為凈。因為遠離外在的均等流動，所以名為內。 清凈而內在。
【English Translation】 English version Regarding the second and fourth Dhyanas (meditative absorptions), only four limbs (factors of meditation) are established. It is also explained that this is to accord with the method of transcending meditative states. It means transcending from a five-limbed Dhyana into a five-limbed Dhyana, and from a four-limbed Dhyana into a four-limbed Dhyana. Because the Dhyana factors are equal, it is easier to transcend.
From here begins the second part, clarifying the nature of the Dhyana factors. The treatise says: 'Although there are eighteen names for the factors of Dhyana, how many actual entities are there in total?' The verse says:
'These actual entities are eleven; the first two are pleasure and lightness, Inner purity (Adhyatma-prasada) is the root of faith (Sraddha-indriya), joy is the feeling of joy (Priti-vedana).'
It is explained that although there are eighteen names, there are only eleven entities. It means that the first five limbs (factors of meditation) are the five actual entities. The three limbs of the second Dhyana are the same as before, with the addition of one inner purity, making a total of six. The Dhyana factor of the third Dhyana is the same as before, with the addition of the remaining four limbs, making a total of ten. The three limbs of the fourth Dhyana are the same as before, with the addition of neither-suffering-nor-pleasure (a feeling of neither pain nor pleasure), making a total of eleven. Question: The first and second Dhyanas already have the limb of pleasure, why does the third Dhyana say that it adds the feeling of pleasure? Answer: The verse says 'the first two are pleasure and lightness,' because the pleasure of the first and second Dhyanas is the pleasure of lightness. Therefore, the third Dhyana says that it adds the feeling of pleasure. Question: Why do the first and second Dhyanas not have the pleasure of feeling? Answer: Because in the first and second Dhyanas, there is no root of pleasure (Sukha-indriya). It means that the first and second Dhyanas do not have the mind experiencing pleasure, but only say that there is joy. Although the first and second Dhyanas have the body experiencing pleasure, there are no three consciousnesses in the state of meditation. According to the view of the Sautrantika school, the pleasure of the first and second Dhyanas is the pleasure experienced by the body, not the pleasure of lightness. Because the Sautrantikas believe that in the state of meditation, there can be body consciousness (Kaya-vijnana). It means that within the state of meditation, there is a wind of lightness, produced from the superior Dhyana, which produces a feeling of pleasure corresponding to body consciousness, universally touching the body. Also, the sutra says: 'The noble disciples, in the joy born of detachment (Vivekaja-priti), have cut off five things and cultivated five things. The five things cultivated are: one, delight; two, joy; three, lightness; four, pleasure; five, Samadhi.' In this sutra, lightness and pleasure are explained separately. Therefore, the pleasure of the first and second Dhyanas is not lightness. Inner purity is the root of faith, meaning that if one attains the second Dhyana, then for the ground of meditation, one can also have a deep faith arising in detachment (from afflictions), called inner purity. Faith is the aspect of purity, so it is named purity. Because it is far from the external equal flow, it is called inner. Pure and internal.
等故。立內等凈名。喜即是喜受者。謂上座部等。於心所中。別有喜體。非是喜受。謂簡彼故。故言喜即是喜受。謂初二定。喜名喜受也。
從此第三。明染無支。論云。諸靜慮支。染靜慮中。謂皆有不(問也)。不爾(答也)。云何(徴也)。頌曰。
染如次從初 無喜樂內凈 正念慧舍念 余說無安舍
釋曰。初禪染中。無離生喜樂。非離煩惱。而得生故。第二染中。無內等凈。煩惱濁故。第三染中。無正念慧。染樂亂故。第四染中。無舍念凈。煩惱染故。余說無安舍者。有餘師說。初二染中。但無輕安。后二染中。唯無行舍。以此二種大善地攝故染定無。
從此第四。明不動。論云。契經中說三定有動。不動第四。依何義說。頌曰。
第四名不動 離八災患故 八者謂尋伺 四受入出息
釋曰。第四靜慮。無八災患動。是故世尊說名不動。災患有八。所謂尋。伺。憂。苦。喜樂。出息。入息。有餘師說。第四靜慮。如密室燈照而無動。故名不動。
從此第五。明生受有異。論云。如定靜慮所有諸受。生亦爾不(問也)。不爾(答也)。云何(徴也)。頌曰。
生靜慮從初 有喜樂舍受 及喜舍樂舍 唯舍受如次
釋曰。生靜慮中。初有三
【現代漢語翻譯】 現代漢語譯本：因此，『內等凈』的建立是爲了說明『喜』就是『喜受者』。這是指上座部等學派，他們認為在心所法中，存在一個獨立的『喜』的實體，並非是『喜受』。這裡是爲了區分他們的觀點，所以說『喜即是喜受』，指的是初禪和二禪中的『喜』，其本質是『喜受』。
從這裡開始，第三部分闡明了染污禪定中缺失的禪支。論中說：『所有靜慮的禪支，在染污的靜慮中，是否都存在？』（提問）。『並非如此』（回答）。『為什麼呢？』（追問）。頌文說：
『染污禪定依次從初禪開始，缺失喜、樂、內凈；正念、慧、舍、念；其餘的學派認為缺失輕安和行舍。』
解釋：初禪的染污禪定中，沒有離生喜樂，因為這種喜樂並非通過脫離煩惱而產生。二禪的染污禪定中，沒有內等凈，因為受到煩惱的污染。三禪的染污禪定中，沒有正念和慧，因為受到染污的快樂擾亂。四禪的染污禪定中，沒有舍念凈，因為受到煩惱的染污。『其餘的學派認為缺失輕安和行舍』，有些其他的老師認為，初禪和二禪的染污禪定中，僅僅缺失輕安；后二禪的染污禪定中，僅僅缺失行舍。因為這兩種禪支屬於大善地法所攝，所以在染污的禪定中不存在。
從這裡開始，第四部分闡明了『不動』的含義。論中說：『契經中說前三個禪定都有動搖，只有第四禪是不動的，這是依據什麼意義來說的呢？』頌文說：
『第四禪被稱為不動，是因為它遠離了八種災患。這八種災患是指尋、伺、四種受（憂、苦、喜、樂）、入息和出息。』
解釋：第四靜慮沒有八種災患的動搖，因此世尊稱之為『不動』。這八種災患是：尋、伺、憂、苦、喜、樂、出息、入息。還有其他老師說，第四靜慮就像密室中的燈光，照亮而沒有動搖，所以稱為『不動』。
從這裡開始，第五部分闡明了禪定中的『生』和『受』的差異。論中說：『如同禪定和靜慮中所有的感受，其產生也是一樣的嗎？』（提問）。『並非如此』（回答）。『為什麼呢？』（追問）。頌文說：
『從初禪開始，生起于靜慮中的感受，有喜、樂、舍三種受；以及喜、舍、樂、舍；只有舍受依次存在。』
解釋：在生起于靜慮中的感受中，初禪有三種受
【English Translation】 English version: Therefore, the establishment of 'inner equanimity and purity' (Nirvikalpa-sukha) is to explain that 'joy' (Hri) is the 'experiencer of joy' (Hri-vedayita). This refers to schools such as the Sthavira-nikāya (Theravada), who believe that in the mental factors (citta-samprayukta-dharmas), there is an independent entity of 'joy' (Hri), which is not 'joyful feeling' (Hri-vedana). This is to distinguish their view, so it is said that 'joy is joyful feeling,' referring to the 'joy' (Hri) in the first and second Dhyanas, whose essence is 'joyful feeling' (Hri-vedana).
From here, the third part elucidates the Dhyana factors missing in the defiled (Saraga) Dhyanas. The treatise says: 'Are all the Dhyana factors of the pure Dhyanas present in the defiled Dhyanas?' (Question). 'Not so' (Answer). 'Why?' (Inquiry). The verse says:
'Defiled Dhyanas, in order from the first, lack joy, pleasure, inner equanimity and purity; right mindfulness, wisdom, equanimity, and recollection; other schools say they lack ease and active equanimity.'
Explanation: In the defiled first Dhyana, there is no joy and pleasure born of detachment (Vivekaja-priti-sukha), because this joy and pleasure are not produced by detachment from afflictions. In the defiled second Dhyana, there is no inner equanimity and purity, because it is polluted by afflictions. In the defiled third Dhyana, there are no right mindfulness and wisdom, because they are disturbed by defiled pleasure. In the defiled fourth Dhyana, there is no equanimity, mindfulness and purity, because it is polluted by afflictions. 'Other schools say they lack ease and active equanimity,' some other teachers believe that in the defiled first and second Dhyanas, only ease (Prasrabdhi) is missing; in the latter two defiled Dhyanas, only active equanimity (Tatramadhyasthata) is missing. Because these two Dhyana factors are included in the great wholesome mental factors (Mahakusala-citta-samprayukta-dharmas), they do not exist in the defiled Dhyanas.
From here, the fourth part elucidates the meaning of 'immovable' (Anenjya). The treatise says: 'The sutras say that the first three Dhyanas are all subject to movement, only the fourth Dhyana is immovable, according to what meaning is this said?' The verse says:
'The fourth Dhyana is called immovable, because it is free from eight calamities. These eight calamities are thinking (Vitarka), pondering (Vicara), four feelings (sorrow, suffering, joy, pleasure), inhalation and exhalation.'
Explanation: The fourth Dhyana does not have the movement of the eight calamities, therefore the World Honored One calls it 'immovable.' These eight calamities are: thinking (Vitarka), pondering (Vicara), sorrow (Duhkha), suffering (Daurmanasya), joy (Priti), pleasure (Sukha), exhalation (Uchchhvasa), inhalation (Prashvasa). There are other teachers who say that the fourth Dhyana is like a lamp in a closed room, illuminating without moving, so it is called 'immovable.'
From here, the fifth part elucidates the difference between 'birth' (Utpatti) and 'feeling' (Vedana) in Dhyana. The treatise says: 'Are all the feelings in Dhyana and Samadhi the same as their arising?' (Question). 'Not so' (Answer). 'Why?' (Inquiry). The verse says:
'From the first Dhyana, the feelings arising in Dhyana are joy, pleasure, and equanimity; as well as joy, equanimity, pleasure, equanimity; only equanimity exists in order.'
Explanation: Among the feelings arising in Dhyana, the first Dhyana has three feelings
受 一喜受。意識相應 二樂受。三識相應 三舍受。四識相應 第二有二。謂喜與舍。意識相應 第三有二。謂樂與舍。意識相應 第四有一。謂唯舍受。意識相應 是謂定。生。受有差別。
從此第六。明起下心。論云。上三靜慮。無三識身。及無尋伺。如何生彼。能見聞觸及起表業(問也)非生彼地。無眼識等。但非彼系也(答也)。所以者何(徴也)。頌曰。
生上三靜慮 起三識表心 皆初靜慮攝 唯無覆無記
釋曰。生上三地。起三識身。及發表心。皆初定系。生上起下。如起化心故。能見聞觸及發表起下三識。及發表心。此唯是無覆無記。不起下染 謂已斷故。不起下善。以下劣故。無記中庸故。得起下身識威儀無記。起下眼耳二識。若修得者。通果無記。若泛起者。威儀無記。起下發表心。亦威儀無記。
從此已下。第二明凈等等至。就中有九。一初明得等至。二明等至相生。三明順四分定。四明修超等至。五明等至依身。六明等至緣境。七明等至斷惑。八明近分差別。九明中定不同 且初明得等至者。論云。如是別釋靜慮事已。凈等等至。初得云何。頌曰。
全不成而得 凈由離染生 無漏由離染 染由生及退
釋曰。全不成而得凈由離染生者。八
【現代漢語翻譯】 現代漢語譯本 受：一喜受（一種感受）。與意識相應。 二樂受（一種感受）。與識相應。 三舍受（一種感受）。與四識相應。 第二禪有二種感受，即喜和舍。與意識相應。 第三禪有二種感受，即樂和舍。與意識相應。 第四禪有一種感受，即只有舍受。與意識相應。這被稱為禪定。感受的產生和存在是有差別的。
從此第六部分，闡明從高處生起下位心識。論中說：『上三禪沒有前三識身，也沒有尋和伺，如何能生於彼處，還能見聞觸知以及發起表業呢？』（這是提問） 『並非生於彼地就沒有眼識等，只是不屬於彼地的繫縛而已。』（這是回答） 為什麼這樣說呢？（這是征問） 頌詞說：
『生於上三禪，能起三識表心，都屬於初禪所攝，唯是無覆無記。』
解釋：生於上三禪，能生起三識身，以及發表業的心，都屬於初禪的繫縛。從高處生起下位，如同生起化心一樣。因此能見聞觸知以及發起下位的三識，以及發表業的心。這些都只是無覆無記，不會生起下位的染污，因為已經斷除了。也不會生起下位的善法，因為下位法低劣。無記是中庸的。因此能生起下位的身識威儀無記。生起下位的眼識和耳識，如果是通過修習而得，則是通果無記；如果是泛起，則是威儀無記。生起下位的發表業的心，也是威儀無記。
從此以下，是第二部分，闡明清凈等等至。其中有九個方面：一是初明獲得等至，二是明等至相生，三是明順四分定，四是明修超等至，五是明等至依身，六是明等至緣境，七是明等至斷惑，八是明近分差別，九是明中定不同。首先闡明獲得等至。論中說：『像這樣分別解釋了禪定的事相之後，清凈等等至，最初是如何獲得的呢？』 頌詞說：
『完全不成而得，清凈由離染生，無漏由離染生，染由生及退。』
解釋：『完全不成而得，清凈由離染生』，八
【English Translation】 English version Feeling: One is the feeling of joy (a type of sensation). Corresponding to consciousness. Two is the feeling of pleasure (a type of sensation). Corresponding to the vijnana. Three is the feeling of equanimity (a type of sensation). Corresponding to the four vijnanas. The second dhyana has two types of feelings, namely joy and equanimity. Corresponding to consciousness. The third dhyana has two types of feelings, namely pleasure and equanimity. Corresponding to consciousness. The fourth dhyana has one type of feeling, namely only the feeling of equanimity. Corresponding to consciousness. This is called samadhi. The arising and existence of feelings are different.
From this sixth section, it elucidates the arising of lower consciousness from a higher state. The treatise says: 'The upper three dhyanas do not have the first three vijnana-skandhas, nor do they have vitarka and vicara. How can one be born there and still be able to see, hear, touch, and initiate expressive actions?' (This is a question) 'It is not that there are no eye-consciousness etc. in that place, but they are simply not bound by that realm.' (This is the answer) Why is this so? (This is an inquiry) The verse says:
'Born in the upper three dhyanas, one can arise the three vijnana expressive minds, all of which are included in the first dhyana, only being un-obscured and neutral.'
Explanation: Born in the upper three realms, one can arise the three vijnana-skandhas, and the mind that expresses actions, all of which are bound by the first dhyana. Arising from a higher state to a lower state is like arising a created mind. Therefore, one can see, hear, touch, and initiate the lower three vijnanas, and the mind that expresses actions. These are all only un-obscured and neutral, and will not arise lower defilements, because they have already been cut off. Nor will they arise lower good deeds, because the lower states are inferior. Neutrality is the middle way. Therefore, one can arise the lower body-consciousness, the majestic neutral. Arising the lower eye-consciousness and ear-consciousness, if it is obtained through cultivation, then it is the all-encompassing result neutral; if it arises generally, then it is the majestic neutral. Arising the lower mind that expresses actions is also the majestic neutral.
From here onwards, is the second part, elucidating purity and so on to attainment. There are nine aspects: first, elucidating the attainment of samadhi; second, elucidating the arising of samadhi; third, elucidating the fourfold samadhi; fourth, elucidating the cultivation of surpassing samadhi; fifth, elucidating the samadhi relying on the body; sixth, elucidating the samadhi's object; seventh, elucidating the samadhi cutting off afflictions; eighth, elucidating the differences in the near attainment; ninth, elucidating the differences in the middle samadhi. First, elucidating the attainment of samadhi. The treatise says: 'After explaining the aspects of dhyana in this way, how is purity and so on to attainment initially obtained?' The verse says:
'Completely unformed and obtained, purity arises from leaving defilement, non-outflow arises from leaving defilement, defilement arises from birth and regression.'
Explanation: 'Completely unformed and obtained, purity arises from leaving defilement,' eight
本等至。若全不成。而獲得者。即凈等至。由二緣得。一由離染得謂在下地。離下地染。得上地凈定。二由受生得。謂從上地。生自地時。得自地凈。下七等至。由此二緣。有頂等至。唯由離染。無由受生。謂無上地生自地故 問遮何故。說全不成言。答謂為遮已成更得少分如由加行得順抉擇分及勝進分。彼于先時。得順退分及順住分。今由加行。得順抉擇分及勝進分。已先得彼順退分等。故抉擇等。而不名得。謂由四分同凈定故 又退離自染。得順退分定。亦不名得。謂彼先得順住分定。順勝進定。或抉擇分。今方由退。得退分定。故此退得。而不名得。以此四分同凈定故。無漏由離染者。無漏等至。由一緣得。謂由離染。離下染時。必得上地無漏道故。染由生及退者染污等至。由二緣得。一由受生。謂從上地。生下地時。得下地染。二者由退。謂於此地離染退時。得此地染。
從此第二。明等至相生。論云。何等至後生幾等至。頌曰。
無漏次生善 上下至第三 凈次生亦然 兼生自地染 染生自凈染 並下一地凈 死凈生一切 染生自下染
釋曰。無漏次生善上下至第三者。無漏等至。次生於善。于上下地。各至第三。遠故無能超生第四。言善者。具攝凈及無漏也。上下至第三
【現代漢語翻譯】 現代漢語譯本： 本等至（根本定）。若完全沒有成就，而新獲得的，即是凈等至（清凈定）。由兩種因緣獲得：一是通過離染獲得，即在下地，通過脫離下地的染污，而獲得上地的清凈禪定；二是通過受生獲得，即從上地，轉生到自己所在的這一地時，獲得自己所在之地的清凈禪定。下方的七種等至，由此兩種因緣而得。有頂等至（非想非非想定），只能通過離染獲得，不能通過受生獲得，因為沒有比有頂天更高的天界可以轉生。問：遮止的緣故，說什麼完全沒有成就呢？答：這是爲了遮止已經成就，又獲得少分的情況，例如通過加行（努力修行）獲得順抉擇分（順於抉擇分的善根）和勝進分（更加殊勝的善根）。他們在先前，已經獲得了順退分（順於退步的善根）和順住分（順於安住的善根）。現在通過加行，獲得順抉擇分和勝進分，因為已經先前獲得了順退分等，所以抉擇分等，不稱為獲得。因為四分（順退分、順住分、順抉擇分、勝進分）都是相同的清凈禪定。 此外，退離自身染污，獲得順退分定，也不稱為獲得。因為他們先前已經獲得了順住分定、順勝進定，或者抉擇分。現在才因為退步，獲得退分定，所以這種退步而獲得的，不稱為獲得。因為這四分都是相同的清凈禪定。無漏等至，通過離染而獲得，只有一種因緣，即通過脫離染污。脫離下地的染污時，必定獲得上地的無漏道。染污等至，通過受生和退步而獲得，有兩種因緣：一是通過受生，即從上地，轉生到下地時，獲得下地的染污；二是退步，即在此地脫離染污退步時，獲得此地的染污。
從此第二部分，闡明等至的相生關係。論中說：什麼等至之後，能生起幾種等至？頌文說： 『無漏次生善，上下至第三，凈次生亦然，兼生自地染，染生自凈染，並下一地凈，死凈生一切，染生自下染。』 解釋說：無漏等至之後，能生起善等至，在上下各能生起第三地的等至。因為距離遙遠，不能超越而生起第四地的等至。所說的善，包括了清凈和無漏。上下至第三地。
【English Translation】 English version: This is the fundamental samāpatti (本等至, fundamental concentration). If it is completely unachieved, and then newly obtained, it is called a pure samāpatti (凈等至, pure concentration). It is obtained through two conditions: one is obtained through detachment from defilements, that is, in a lower realm, by detaching from the defilements of the lower realm, one obtains the pure concentration of the higher realm; the other is obtained through rebirth, that is, when reborn from a higher realm to one's own realm, one obtains the pure concentration of one's own realm. The seven lower samāpattis are obtained through these two conditions. The summit of existence samāpatti (有頂等至, samāpatti of the peak of existence) is obtained only through detachment from defilements, not through rebirth, because there is no higher realm than the peak of existence to be reborn from. Question: Why is it said 'completely unachieved'? Answer: This is to preclude the case where something has already been achieved, and then a small portion is obtained, such as obtaining the sequential decisive part (順抉擇分, favorable to decisive wisdom) and the progressive part (勝進分, progressive part) through effort (加行). Previously, they had already obtained the regressive part (順退分, regressive part) and the static part (順住分, static part). Now, through effort, they obtain the sequential decisive part and the progressive part. Because they had already obtained the regressive part, etc., the decisive part, etc., are not called 'obtained,' because the four parts (regressive, static, decisive, and progressive) are all the same pure concentration. Furthermore, obtaining the regressive part concentration by retreating from one's own defilements is also not called 'obtained,' because they had already obtained the static part concentration, the progressive part concentration, or the decisive part. Only now, due to regression, do they obtain the regressive part concentration, so this regression-obtained is not called 'obtained,' because these four parts are all the same pure concentration. The unconditioned (無漏, free from outflows) samāpatti, obtained through detachment from defilements, has only one condition, that is, through detachment from defilements. When detaching from the defilements of the lower realm, one will certainly obtain the unconditioned path of the higher realm. Defiled samāpatti (染污等至, defiled concentration), obtained through rebirth and regression, has two conditions: one is through rebirth, that is, when reborn from a higher realm to a lower realm, one obtains the defilements of the lower realm; the other is regression, that is, when retreating from detachment from defilements in this realm, one obtains the defilements of this realm.
From this second part, the interrelation of samāpattis is explained. The treatise says: After what samāpatti can how many samāpattis arise? The verse says: 'Unconditioned next arises wholesome, up and down to the third; pure next arises likewise, also arises defilement of its own realm; defilement arises self-pure-defilement, and pure of the lower realm; death-pure arises all, defilement arises self-lower-defilement.' The explanation says: After the unconditioned samāpatti, the wholesome samāpatti arises next, and it can arise to the third realm above and below. Because of the distance, it cannot transcend and arise to the fourth realm. The 'wholesome' includes both pure and unconditioned. Up and down to the third realm.
者。如從初禪無間生六。謂自初禪。二禪。三禪。各凈無漏無所有處無間生七。謂生自地及下識處空處各凈無漏。生上有頂唯凈等至 第二靜慮。無間生八。謂生自地及上三禪。四禪。各凈無漏。並下初禪。凈及無漏 識無邊處。無間生九。謂生自地。及下空處。第四靜慮。各凈無漏。並上無所有處。凈及無漏有頂唯凈 第三第四靜慮。無色空處。無間生十。謂上下八。並自地二 凈次生亦然兼生自地染者。從凈等至所生亦然。而各兼生自地染污。故有頂凈。無間生六。謂生自地凈及染污。並下識處。無所有處。凈及無漏。從初靜慮。無間生七。無所有處八。第二定九識處生十。餘生十一。思而可知。染生自凈染並下一地凈者。染污等至無間。能生自地凈染。並生次下一地凈定。言次生者。謂鄰次也。如從有頂等至。唯生無所有處等至也。生下凈者。謂為自地煩惱所逼。于下凈定。亦生尊重。故有從染生下凈定。死凈生一切染生自下染者。前說凈染相生。唯約定說。今據命終。故言死也。謂命終時。從生得凈。容生三界一切地染。隨生何地。生彼染故。若命終時。從染污能生自地。及生下地。一切下染。不生上者。未離下染。不生上故。
從此第三。明順四分定。論云。謂所言從凈生無漏者。為一切種皆能生耶
【現代漢語翻譯】 現代漢語譯本： 『者』，例如從初禪（Rūpadhātu的第一禪定）無間生六處，指的是從初禪、二禪（Rūpadhātu的第二禪定）、三禪（Rūpadhātu的第三禪定），各自的清凈無漏狀態，以及無所有處（Ākiṃcanyāyatana）無間生七處，指的是生於自身禪定境界以及下方的識處（Vijñānānantyāyatana）、空處（Ākāśānantyāyatana），各自的清凈無漏狀態，生於有頂天（Bhavāgra）則只有清凈等至（Samāpatti）。 第二靜慮（Rūpadhātu的第二禪定），無間生八處，指的是生於自身禪定境界以及上方的三禪、四禪（Rūpadhātu的第四禪定），各自的清凈無漏狀態，以及下方的初禪，清凈和無漏狀態。 識無邊處（Vijñānānantyāyatana），無間生九處，指的是生於自身禪定境界以及下方的空處、第四靜慮，各自的清凈無漏狀態，以及上方的無所有處，清凈和無漏狀態，有頂天只有清凈狀態。 第三第四靜慮、無色空處（Ākāśānantyāyatana），無間生十處，指的是上下各八處，以及自身禪定境界的兩處。 清凈的次第生也是這樣，兼生自身禪定境界的染污狀態。從清凈等至所生也是這樣，而各自兼生自身禪定境界的染污狀態。所以有頂天的清凈狀態，無間生六處，指的是生於自身禪定境界的清凈和染污狀態，以及下方的識處、無所有處，清凈和無漏狀態。從初靜慮，無間生七處，無所有處生八處，第二禪定生九處，識處生十處，其餘可以思考得知。 染污狀態生自地的清凈和染污狀態，以及下一地的清凈狀態，指的是染污等至無間，能夠生自地的清凈和染污狀態，以及生於緊接著的下一地的清凈禪定。所說的『次第生』，指的是鄰近的次第。例如從有頂天的等至，只生無所有處的等至。生下方的清凈狀態，指的是因為自身禪定境界的煩惱所逼迫，對於下方的清凈禪定，也產生尊重，所以有從染污狀態生下方的清凈禪定。 死後從清凈狀態生一切染污狀態，從染污狀態生自地和下方的染污狀態，前面所說的清凈和染污狀態的相互產生，只是約定俗成的說法，現在根據命終的情況來說，所以說是『死』。指的是命終時，從生得的清凈狀態，容許生於三界一切地的染污狀態，隨著生於哪個地，就生於那個地的染污狀態。如果命終時，從染污狀態能夠生於自身禪定境界，以及生於下地，一切下方的染污狀態，不生於上方，是因為沒有脫離下方的染污狀態，所以不生於上方。 從此第三部分，說明順四分定。論中說：『所說的從清凈狀態生無漏狀態，是否一切種類都能產生呢？』
【English Translation】 English version: 『者』 (Zhe), for example, from the first Dhyana (Jhāna of the Rūpadhātu) immediately arises six places, referring to from the first Dhyana, second Dhyana (Jhāna of the Rūpadhātu), third Dhyana (Jhāna of the Rūpadhātu), each in a pure and undefiled state, and from Ākiṃcanyāyatana (the sphere of nothingness) immediately arises seven places, referring to arising in one's own meditative state and the lower Vijñānānantyāyatana (the sphere of infinite consciousness), Ākāśānantyāyatana (the sphere of infinite space), each in a pure and undefiled state, arising in Bhavāgra (the peak of existence) only has pure Samāpatti (attainment). The second Dhyana (Jhāna of the Rūpadhātu) immediately arises eight places, referring to arising in one's own meditative state and the upper third Dhyana, fourth Dhyana (Jhāna of the Rūpadhātu), each in a pure and undefiled state, and the lower first Dhyana, in both pure and undefiled states. Vijñānānantyāyatana (the sphere of infinite consciousness) immediately arises nine places, referring to arising in one's own meditative state and the lower Ākāśānantyāyatana, fourth Dhyana, each in a pure and undefiled state, and the upper Ākiṃcanyāyatana, in both pure and undefiled states, Bhavāgra only has a pure state. The third and fourth Dhyanas, Ākāśānantyāyatana (the sphere of infinite space), immediately arise ten places, referring to the upper and lower eight places, and the two places of one's own meditative state. The pure successive arising is also like this, also encompassing the defiled state of one's own meditative state. Arising from pure Samāpatti is also like this, and each encompasses the defiled state of one's own meditative state. Therefore, the pure state of Bhavāgra immediately arises six places, referring to arising in the pure and defiled states of one's own meditative state, and the lower Vijñānānantyāyatana, Ākiṃcanyāyatana, in pure and undefiled states. From the first Dhyana, immediately arises seven places, from Ākiṃcanyāyatana arises eight places, from the second Dhyana arises nine places, from Vijñānānantyāyatana arises ten places, the rest can be understood through contemplation. The defiled state arises in the pure and defiled states of one's own ground, and the pure state of the next lower ground, referring to the defiled Samāpatti immediately, being able to arise in the pure and defiled states of one's own ground, and arising in the pure meditation of the immediately following lower ground. The so-called 『successive arising』 refers to the adjacent succession. For example, from the Samāpatti of Bhavāgra, only arises the Samāpatti of Ākiṃcanyāyatana. Arising in the lower pure state refers to, because of being compelled by the afflictions of one's own meditative state, respect also arises for the lower pure meditation, therefore there is arising in the lower pure meditation from the defiled state. After death, from the pure state arises all defiled states, from the defiled state arises the defiled states of one's own ground and the lower ground, the previously mentioned mutual arising of pure and defiled states is just a conventional saying, now according to the situation of death, therefore it is said 『death』. It refers to at the time of death, from the pure state obtained from birth, it is permissible to arise in the defiled states of all grounds of the three realms, depending on which ground one arises in, one arises in the defiled state of that ground. If at the time of death, from the defiled state one is able to arise in one's own meditative state, and arise in the lower ground, all lower defiled states, one does not arise in the upper ground, because one has not escaped the defiled state of the lower ground, therefore one does not arise in the upper ground. From this third part, the sequential fourfold concentration is explained. The treatise says: 『The statement that from the pure state arises the undefiled state, can all types produce it?』
。不爾云何。頌曰。
凈定有四種 謂即順退分 順住順勝進 順抉擇分攝 如次順煩惱 自上地無漏 互相望如次 生二三三一
釋曰。初一行頌者。明凈等至。總有四種。一順退分。二順住分。三順勝進分。四順抉擇分。七地各四。有頂唯三。由彼處無上地可趣故。彼地無順勝進分。如次順煩惱自上地無漏者。釋四分相。順煩惱者。名順退分。順自地者。名順住分。順上地者。名順勝進分。順無漏者。名順抉擇分故。唯順抉擇分。能生無漏。互相望如次生二三三一者。順退分。能生二。謂順退順住。順住分。能生三。除順抉擇分 順勝進分。能生三。除順退分。順抉擇分。唯能生一。謂自順抉擇分也。
從此第四。明修超等至。論云。如上所言。凈及無漏。皆能上下。超至第三。行者如何。修超等至。頌曰。
二類定順逆 均間次及超 至間超為成 三洲利無學
釋曰。二類定者。謂本善等至。分為二類。一者有漏。二者無漏 往上名順。還下名逆同類名均。異類名間。相鄰名次。越一名超。至間超為成者。明修超也。謂觀行者。修超定時。先於有漏八地等至。順逆均次。現前數習 次於無漏七地等至。順逆均次現前數習 次於有漏無漏等至。順逆間次。現前數
【現代漢語翻譯】 現代漢語譯本：如果不是這樣，那又該如何解釋呢？頌文說：
『凈定有四種，謂即順退分，順住順勝進，順抉擇分攝，如次順煩惱，自上地無漏，互相望如次，生二三三一。』
解釋：第一行頌文說明，凈等至（Jingdengzhi，禪定的一種狀態）總共有四種。一是順退分（Shuntuifen，趨向退步的），二是順住分（Shunzhufen，趨向安住的），三是順勝進分（Shunshengjinfen，趨向勝進的），四是順抉擇分（Shunjuezefen，趨向決定的）。七地各有四種，有頂天（Youdingtian，色界頂端）只有三種，因為那裡沒有更高的境界可以趨向。那個地方沒有順勝進分。『如次順煩惱，自上地無漏者』，解釋這四種分的相狀。順煩惱的，叫做順退分；順自地的，叫做順住分；順上地的，叫做順勝進分；順無漏的，叫做順抉擇分。所以只有順抉擇分，能夠產生無漏（Wulou，沒有煩惱）。『互相望如次生二三三一者』，順退分，能夠生出兩種，即順退和順住。順住分，能夠生出三種，除了順抉擇分。順勝進分，能夠生出三種，除了順退分。順抉擇分，只能生出一種，就是它自身的順抉擇分。
從這第四點開始，說明修習超越等至。論中說：如上面所說的，凈和無漏，都能夠上下超越，達到第三層境界。修行者應該如何修習超越等至呢？頌文說：
『二類定順逆，均間次及超，至間超為成，三洲利無學。』
解釋：『二類定者』，指的是根本禪定（Genbenchanding，根本的禪定），分為兩類，一是有漏（Youlou，有煩惱），二是無漏。向上叫做順，向下叫做逆，同類叫做均，異類叫做間，相鄰叫做次，超過一個叫做超。『至間超為成者』，說明修習超越。意思是說，觀行者修習超越定時，先在有漏的八地等至中，順逆、均次地反覆練習。然後在無漏的七地等至中，順逆、均次地反覆練習。然後在有漏和無漏的等至中，順逆、間次地反覆練習。
【English Translation】 English version: If it is not so, then how should it be explained? The verse says:
'Pure concentration has four types, namely, those inclining towards decline, those inclining towards abiding, those inclining towards advancement, and those included in the inclination towards discernment. In order, they accord with afflictions, the unconditioned of the higher realms. Looking at each other in order, they produce two, three, three, and one.'
Explanation: The first line of the verse explains that pure samadhi (Jingdengzhi, a state of meditative concentration) has four types in total. First, that inclining towards decline (Shuntuifen, tending towards regression); second, that inclining towards abiding (Shunzhufen, tending towards stability); third, that inclining towards advancement (Shunshengjinfen, tending towards progress); and fourth, that inclining towards discernment (Shunjuezefen, tending towards decision). Each of the seven grounds has four types, while the Peak of Existence (Youdingtian, the highest realm of the Form Realm) has only three, because there is no higher realm to aspire to there. That place does not have the type inclining towards advancement. 'In order, they accord with afflictions, the unconditioned of the higher realms,' explains the characteristics of these four types. That which accords with afflictions is called that inclining towards decline; that which accords with its own ground is called that inclining towards abiding; that which accords with the higher ground is called that inclining towards advancement; that which accords with the unconditioned is called that inclining towards discernment. Therefore, only that inclining towards discernment can produce the unconditioned (Wulou, without outflows/afflictions). 'Looking at each other in order, they produce two, three, three, and one,' that inclining towards decline can produce two, namely, that inclining towards decline and that inclining towards abiding. That inclining towards abiding can produce three, except for that inclining towards discernment. That inclining towards advancement can produce three, except for that inclining towards decline. That inclining towards discernment can only produce one, which is its own that inclining towards discernment.
From this fourth point onwards, it explains the cultivation of surpassing samadhi. The treatise says: As mentioned above, both pure and unconditioned states can surpass upwards and downwards, reaching the third level. How should practitioners cultivate surpassing samadhi? The verse says:
'Two kinds of samadhi, forward and reverse, equal, intermediate, successive, and surpassing. Reaching the intermediate and surpassing is for accomplishment, benefiting the non-learners of the three continents.'
Explanation: 'Two kinds of samadhi' refers to fundamental samadhi (Genbenchanding, fundamental samadhi), divided into two categories: one is conditioned (Youlou, with outflows/afflictions), and the other is unconditioned. Going upwards is called forward, going downwards is called reverse, the same kind is called equal, different kinds are called intermediate, adjacent is called successive, and skipping one is called surpassing. 'Reaching the intermediate and surpassing is for accomplishment,' explains the cultivation of surpassing. It means that when a practitioner cultivates surpassing samadhi, they first repeatedly practice forward, reverse, equal, and successive states in the conditioned eight grounds of samadhi. Then, they repeatedly practice forward, reverse, equal, and successive states in the unconditioned seven grounds of samadhi. Then, they repeatedly practice forward, reverse, and intermediate states in the conditioned and unconditioned samadhi.
習 次於有漏順逆均超。現前數習 次於無漏。順逆均超。現前數習 是名修習超。加行成滿 後於有漏無漏等至。順逆間超。名超定成。三洲利無學者。明處及人也。修超等至。唯人三洲處也。於三洲中。是利根不時解脫。諸阿羅漢。人方能修也。以利無學定自在故。無煩惱故。故能修超。
從此第五。明等至依身。論云。此諸等至。依何身起。頌曰。
諸定依自下 非上無用故 唯生有頂聖 起下盡余惑
釋曰。初兩句者。諸等至起。依自下身。依上地身。無容起下。一上地起下地。無所用故。二自地有勝定故。三下定勢力劣故。(已上通簡凈與無漏)四于下地。退棄捨故。五下地法。可厭毀故(此二唯簡凈等至)唯生有頂聖起下盡余惑者。前約總相。此委細說。謂聖生有頂。必起下地無所有處無漏等至。為盡有頂諸餘煩惱。以自有頂無聖道故。于下聖道。欣樂起故。唯起無所有處者。謂最鄰近故。
從此第六。明等至緣境。論云。此諸等至。緣何境生。頌曰。
味定緣自系 凈無漏遍緣 根本善無色 不緣下有漏
釋曰。味定緣自系者。味定唯緣自地有漏。不緣下地。謂已離故 亦不緣上。愛地別故 不緣無漏。應成善故 凈無漏遍緣者。凈及無漏。俱能遍緣自
【現代漢語翻譯】 現代漢語譯本 習，指超越有漏的順行和逆行。現前數習，指超越無漏的順行和逆行。現前數習，這被稱為修習超。加行圓滿后，對於有漏和無漏的等至，能夠順行和逆行地超越，這被稱為超定成。三洲（指欲界中的東勝身洲、南贍部洲、西牛貨洲）中有利根的無學（指阿羅漢）者，在明處（指禪定修習之處）和人（指具備修習能力的人）的條件下，修習超越等至，只有三洲的人才能做到。在三洲中，只有那些利根且能不時解脫的阿羅漢，才能修習這種超越。因為他們具有利根的無學，並且對禪定自在，沒有煩惱，所以能夠修習超越。
從此第五部分，闡明等至所依之身。論中說：『這些等至，依何種身而生起？』頌文說：
『諸定依自下，非上無用故；唯生有頂聖，起下盡余惑。』
解釋：前兩句的意思是，各種等至的生起，依賴於自身及下方的身。依賴於上地之身，無法生起下地的等至。原因有三：一是上地生起下地沒有用處；二是自身具有更殊勝的禪定；三是下地禪定的勢力較弱。（以上普遍適用於凈等至和無漏等至）四是因為對於下地，已經退舍；五是因為下地之法，令人厭惡。（后兩條只適用於凈等至）只有生於有頂天的聖者，才能生起下地的等至，以斷盡有頂天的其餘煩惱。因為有頂天自身沒有聖道，所以對於下地的聖道，心生欣樂而生起。唯獨生起無所有處的等至，是因為無所有處最鄰近有頂天。
從此第六部分，闡明等至所緣之境。論中說：『這些等至，緣何種境而生？』頌文說：
『味定緣自系，凈無漏遍緣；根本善無色，不緣下有漏。』
解釋：味定（指有漏的禪定）只緣自地的有漏法，不緣下地，因為已經遠離；也不緣上地，因為所愛的地不同；不緣無漏法，否則應成為善法。凈等至和無漏等至，都能普遍地緣自
【English Translation】 English version 'Xi' refers to surpassing both forward and reverse progressions of conditioned (with outflows) states. 'Present number practice' refers to surpassing both forward and reverse progressions of unconditioned (without outflows) states. 'Present number practice' is called 'practice surpassing'. After the accomplishment of preparatory actions, one can surpass conditioned and unconditioned states in both forward and reverse order, which is called 'accomplishment of surpassing samadhi'. Among the 'no-more-learning' (Arhats) with sharp faculties in the three continents (referring to the East Videha, South Jambudvipa, and West Godaniya continents in the desire realm), under the conditions of a clear place (referring to a place for practicing meditation) and a capable person (referring to someone with the ability to practice), the practice of surpassing samadhi can only be achieved by people in the three continents. Among the three continents, only those Arhats with sharp faculties who can attain liberation at any time are capable of practicing this surpassing. Because they possess sharp faculties of the 'no-more-learning', are free in their samadhi, and are without afflictions, they are able to practice surpassing.
From this fifth section, it clarifies the body upon which samadhi depends. The treatise says: 'Upon what kind of body do these samadhis arise?' The verse says:
'Various samadhis depend on self and lower, not higher as it's useless; only a saint born in the Peak of Existence, arises from below to exhaust remaining afflictions.'
Explanation: The first two lines mean that the arising of various samadhis depends on one's own body and the bodies below. Depending on a body of a higher realm, one cannot arise from a lower realm. There are three reasons: first, arising from a higher realm to a lower realm is useless; second, one's own realm has more superior samadhi; third, the power of samadhi in the lower realm is weaker. (The above applies universally to pure samadhi and unconditioned samadhi) Fourth, because one has abandoned the lower realm; fifth, because the dharma of the lower realm is repulsive. (The latter two only apply to pure samadhi) Only a saint born in the Peak of Existence can arise from the samadhi of the lower realms to exhaust the remaining afflictions of the Peak of Existence. Because the Peak of Existence itself does not have the holy path, one arises with delight from the holy path of the lower realms. The only samadhi that arises is that of the Realm of Nothingness, because the Realm of Nothingness is closest to the Peak of Existence.
From this sixth section, it clarifies the object of samadhi. The treatise says: 'Upon what kind of object do these samadhis arise?' The verse says:
'Samadhi of taste depends on its own realm; pure and unconditioned pervade all; fundamental good formless, does not depend on lower conditioned.'
Explanation: 'Samadhi of taste' (referring to conditioned samadhi) only depends on the conditioned dharmas of its own realm, not on the lower realms, because it has already departed; nor on the higher realms, because the realms of affection are different; nor on unconditioned dharmas, otherwise it should become good dharma. Pure samadhi and unconditioned samadhi can universally depend on self
上下地。有為無為。皆為境故。有差別者。無記無為。無漏不緣。非諦攝故。根本善無色不緣下有漏者。根本地攝。善無色定。不緣下地諸有漏法。自上地法。無不能緣。唯能緣下類智品道無漏法也。無色近分。亦緣下地。彼無間道。必緣下故。
從此第七。明等至斷惑。論云。味凈無漏三等至中。何等至力。能斷諸煩惱。頌曰。
無漏能斷惑 及諸凈近分
釋曰。諸無漏定。皆能斷惑 諸凈近分。亦斷煩惱。即欣上厭下斷也 言近分者。簡根本地。以根本凈。不能斷惑。不能斷下。謂已離故。不能斷自。自所縛故。不能斷上。以勝已故。中間禪凈。亦不斷惑。故言近分。
從此第八。明近分差別。論云。近分有幾。(一問)何受相應(第二問也)于味等三為皆具不(三問)頌曰。
近分八舍凈 初亦聖或三
釋曰。近分八者。答初問四。本靜慮。四本無色。各有近分。與八根本。為入門故。舍者答第二問。此八近分。皆舍相應。作功用轉。故無喜樂。凈字及初亦聖或三者。答第三問。凈者謂八近分。皆凈定攝。初亦聖者。初禪近分。亦通無漏。此八近分。皆無有味。離染道故。或三者。或言顯別有說。初未至定。有味等至。未起根本。亦貪此故。由此未至。具三等至。
【現代漢語翻譯】 現代漢語譯本 上下地（指欲界、色界、無色界）。有為法和無為法。都是因為境界的緣故。有差別的原因是，無記的無為法，是無漏且不依緣的，因為它不屬於四聖諦所攝。根本善法中的無色界不緣地獄有漏法，是因為它屬於根本地所攝。善的無色界禪定，不緣地獄的所有有漏法。對於自身以上地界的法，沒有不能緣的。只能緣地獄類智品道的無漏法。無色界近分定，也能緣地獄，因為它的無間道必定緣地獄。
從此第七部分，闡明等至（samāpatti，禪定）斷除煩惱。論中說：『在味（sāsvada，有味）、凈（anāsrava，無漏）、無漏這三種等至中，哪種等至的力量能夠斷除各種煩惱？』頌文說：
『無漏能斷惑，及諸凈近分。』
解釋：各種無漏禪定，都能斷除煩惱。各種凈近分定，也能斷除煩惱，即通過欣求上界、厭離地獄來斷除煩惱。『近分』指的是區別于根本地，因為根本凈定不能斷除煩惱。不能斷除地獄，是因為已經遠離了地獄。不能斷除自身，是因為自身被煩惱束縛。不能斷除上界，是因為上界勝過自身。中間禪凈定，也不能斷除煩惱，所以說是近分定。
從此第八部分，闡明近分的差別。論中說：『近分有幾種？』（第一個問題）『與什麼感受相應？』（第二個問題）『對於味等三種等至，是否都具備？』（第三個問題）頌文說：
『近分八舍凈，初亦聖或三。』
解釋：『近分八』回答第一個問題，四種色界根本靜慮和四種無色界。各有近分定。作為進入八種根本定的入門。『舍』回答第二個問題。這八種近分定，都與舍受相應。因為是作功用而轉起的，所以沒有喜樂。『凈字及初亦聖或三』回答第三個問題。『凈』指的是八種近分定，都屬於凈定所攝。『初亦聖』指的是初禪近分定，也通於無漏。這八種近分定，都沒有有味等至，因為是離染道。『或三』，『或』字顯示有差別。有說法認為，初禪未至定，具有有味等至。因為未起根本定時，也會貪著這種境界。因此，未至定具備三種等至。
【English Translation】 English version The upper and lower realms (referring to the desire realm, form realm, and formless realm). Conditioned and unconditioned dharmas. All are due to the realm. The reason for the difference is that the unconditioned dharma of non-defilement is unconditioned and not dependent on conditions, because it is not included in the Four Noble Truths. The formless realm in the root wholesome dharmas does not condition the lower realm's defiled dharmas because it is included in the root ground. The wholesome formless realm samadhi (meditative absorption) does not condition all the defiled dharmas of the lower realm. Regarding the dharmas of the realms above itself, there is nothing it cannot condition. It can only condition the undefiled dharmas of the path of the wisdom category of the lower realm. The proximity concentration of the formless realm can also condition the lower realm, because its uninterrupted path must condition the lower realm.
From this seventh part, it clarifies the eradication of afflictions through samāpatti (meditative absorption). The treatise says: 'Among the three samāpattis of sāsvada (with flavor), anāsrava (pure), and undefiled, which samāpatti's power can eradicate various afflictions?' The verse says:
'The undefiled can eradicate afflictions, and all the pure proximity concentrations.'
Explanation: All undefiled samādhis can eradicate afflictions. All pure proximity concentrations can also eradicate afflictions, that is, by aspiring to the upper realm and厭離 (厭離,厭離) the lower realm to eradicate afflictions. 'Proximity' refers to distinguishing it from the root ground, because the root pure samādhi cannot eradicate afflictions. It cannot eradicate the lower realm because it has already left the lower realm. It cannot eradicate itself because it is bound by afflictions. It cannot eradicate the upper realm because the upper realm surpasses itself. The intermediate dhyāna pure samādhi cannot eradicate afflictions either, so it is called proximity concentration.
From this eighth part, it clarifies the differences of proximity concentration. The treatise says: 'How many kinds of proximity concentration are there?' (First question) 'What feeling does it correspond to?' (Second question) 'Regarding the three samāpattis of sāsvada etc., does it possess all of them?' (Third question) The verse says:
'Proximity eight, equanimity pure, the first also noble or three.'
Explanation: 'Proximity eight' answers the first question, the four form realm root dhyānas and the four formless realms. Each has proximity concentration. As an entry into the eight root samādhis. 'Equanimity' answers the second question. These eight proximity concentrations all correspond to equanimity. Because they arise through effort, there is no joy or happiness. 'Pure and the first also noble or three' answers the third question. 'Pure' refers to the eight proximity concentrations, all belonging to the pure samādhi. 'The first also noble' refers to the first dhyāna proximity concentration, which also connects to the undefiled. These eight proximity concentrations do not have sāsvada samādhi because they are the path of離染 (離染, separation from defilement). 'Or three', the word 'or' indicates a difference. Some say that the first dhyāna 未至定 (未至定, preliminary concentration), has sāsvada samādhi. Because when the root samādhi has not arisen, it will also crave this realm. Therefore, the 未至定 (未至定, preliminary concentration) possesses three samādhis.
從此第九。明中定不同。頌曰。
中靜慮無尋 具三唯舍受
釋曰。中間靜慮。無尋唯伺。具三等至。唯舍相應。言中間者。謂初靜慮。尋伺相應。二禪已上。皆無尋無伺。唯中間靜慮。有伺無尋故彼勝初。未及第二。依此義故。立中間名。此定能招大梵處果。多修習者。為大梵故。
從此第四。明諸等持。就中一明尋伺等三。二明單空等三。三明重空等三。四明修四等持。且第一明尋伺等三者。論云。已說等至。云何等持。經說等持。總有三種。一有尋有伺。二無尋唯伺。三無尋無伺。其相云何。頌曰。
初下有尋伺 中唯伺上無
釋曰。初下有尋伺者。初謂初禪。下謂未至。此有尋有伺。謂與尋伺共相應故。中唯伺者。中間靜慮。無尋唯伺。三摩地也。上無者。二禪已上。乃至有頂。無尋無伺。此名無尋無伺三摩地也。
從此第二。明單空等三。論云。契經復說三種等持。一空。二無愿。三無相。其相云何。頌曰。
空謂空非我 無相謂滅四 無愿謂餘十 諦行相相應 此通凈無漏 無漏三脫門
釋曰。空謂空非我者。空三摩地。謂空非我。相應等持。空即空我所。非我空其我。故二行相。俱得名空。無相謂滅四者。無相三摩地。謂緣滅諦。四種行
【現代漢語翻譯】 現代漢語譯本： 從此第九部分，闡明中間禪定的不同之處。偈頌說：
『中間靜慮無尋，具三唯舍受。』
解釋：中間靜慮（Middles dhyana），只有伺（Vicara）而沒有尋（Vitarka）。它具有三種等至（Samapatti），並且只與舍受（Upeksha vedana）相應。之所以稱為『中間』，是因為初禪（Prathama Dhyana）與尋和伺相應，而二禪（Dvitiya Dhyana）及以上則既沒有尋也沒有伺。只有中間靜慮有伺而沒有尋，因此它勝過初禪，但又不及二禪。基於這個原因，才有了『中間』這個名稱。這種禪定能夠招感大梵天（Mahabrahma）的果報。那些經常修習這種禪定的人，是爲了成為大梵天。
從此第四部分，闡明各種等持（Samadhi）。其中，第一部分闡明尋伺等三種等持，第二部分闡明單空等三種等持，第三部分闡明重空等三種等持，第四部分闡明修習四種等持。首先，第一部分闡明尋伺等三種等持。論中說：『已經說了等至，什麼是等持呢？』經中說，等持總共有三種：一、有尋有伺（Savitarka-savicara）；二、無尋唯伺（Avitarka-vicara-matra）；三、無尋無伺（Avitarka-avicara）。它們的相狀是什麼呢？偈頌說：
『初下有尋伺，中唯伺上無。』
解釋：『初下有尋伺』，『初』指的是初禪，『下』指的是未至定（Upacara Samadhi）。這裡說的『有尋有伺』，是指與尋和伺共同相應。『中唯伺者』，中間靜慮，沒有尋只有伺的三摩地（Samadhi）。『上無者』，二禪及以上，乃至有頂（Bhavagra），既沒有尋也沒有伺。這被稱為無尋無伺三摩地。
從此第二部分，闡明單空等三種等持。論中說：『契經（Sutra）中又說了三種等持：一、空（Sunyata）；二、無愿（Apranihita）；三、無相（Animitta）。它們的相狀是什麼呢？』偈頌說：
『空謂空非我，無相謂滅四，無愿謂餘十，諦行相相應，此通凈無漏，無漏三脫門。』
解釋：『空謂空非我者』，空三摩地，是指與空和非我相應的等持。空，即是空我所（Atmiya），非我，是空其我（Atma）。因此，這兩種行相（Akara）都可以被稱為『空』。『無相謂滅四者』，無相三摩地，是指緣于滅諦（Nirodha Satya）的四種行相。
【English Translation】 English version: From this ninth section, clarifying the differences in the intermediate dhyana. The verse says:
'Intermediate dhyana is without Vitarka, possessing three, only with Upeksha.'
Explanation: Intermediate dhyana (Middles dhyana) has only Vicara and no Vitarka. It possesses three Samapattis and corresponds only to Upeksha vedana (equanimity). It is called 'intermediate' because the first dhyana (Prathama Dhyana) corresponds to both Vitarka and Vicara, while the second dhyana (Dvitiya Dhyana) and above have neither Vitarka nor Vicara. Only the intermediate dhyana has Vicara but no Vitarka, thus it surpasses the first dhyana but does not reach the second. It is for this reason that the name 'intermediate' is established. This dhyana can attract the fruit of Mahabrahma (Great Brahma). Those who frequently practice this dhyana do so to become Mahabrahma.
From this fourth section, clarifying the various Samadhis. Among them, the first part clarifies the three Samadhis of Vitarka and Vicara, the second part clarifies the three Samadhis of single emptiness, the third part clarifies the three Samadhis of double emptiness, and the fourth part clarifies the practice of the four Samadhis. First, the first part clarifies the three Samadhis of Vitarka and Vicara. The treatise says: 'Having spoken of Samapatti, what is Samadhi?' The Sutra says that there are three types of Samadhi in total: 1. Savitarka-savicara (with Vitarka and Vicara); 2. Avitarka-vicara-matra (without Vitarka, only with Vicara); 3. Avitarka-avicara (without Vitarka and Vicara). What are their characteristics? The verse says:
'The first and lower have Vitarka and Vicara, the middle has only Vicara, the upper has none.'
Explanation: 'The first and lower have Vitarka and Vicara', 'first' refers to the first dhyana, 'lower' refers to Upacara Samadhi (access concentration). 'Having Vitarka and Vicara' here means corresponding with both Vitarka and Vicara. 'The middle has only Vicara', the intermediate dhyana, the Samadhi with no Vitarka but only Vicara. 'The upper has none', the second dhyana and above, up to Bhavagra (the peak of existence), have neither Vitarka nor Vicara. This is called Avitarka-avicara Samadhi.
From this second section, clarifying the three Samadhis of single emptiness. The treatise says: 'The Sutra also speaks of three types of Samadhi: 1. Sunyata (emptiness); 2. Apranihita (wishlessness); 3. Animitta (signlessness). What are their characteristics?' The verse says:
'Emptiness means emptiness of self, signlessness means the four of cessation, wishlessness means the remaining ten, corresponding to the aspects of the Truths, this connects to pure and non-outflow, non-outflow is the three doors of liberation.'
Explanation: 'Emptiness means emptiness of self', the Sunyata Samadhi refers to the Samadhi corresponding to emptiness and non-self. Emptiness is the emptiness of Atmiya (what belongs to self), non-self is the emptiness of Atma (self). Therefore, both of these aspects (Akara) can be called 'emptiness'. 'Signlessness means the four of cessation', the Animitta Samadhi refers to the four aspects related to Nirodha Satya (the Truth of Cessation).
相。相應等持。涅槃離十相。故名無相。定緣無相。得無相名。言十相者。謂色等五。男女二種。三有為相(除住相也)無愿謂餘十諦行相相應者。釋無愿三摩地。謂緣余諦。十種行相。相應等持。言余諦者。謂余苦諦。非常苦相。集諦下四。因集生緣。道諦下四。道如行出。此名余諦十種行相。非常與苦。及集諦因此二諦相。可厭患故。道諦如船筏。必應舍故。故緣彼諦。得無愿名。不願樂故。名為無愿。謂此超過現前所對。苦集道諦。可厭舍故。于苦諦下。空非我相。非所厭舍。以與涅槃相相似故。此通凈無漏者。此上等持。各通二種。二謂凈及無漏。世出世間。等持別故。無漏三脫門者。唯無漏者。名三解脫門。能與解脫涅槃。為入門故。
從此第三。明重空等三。論云。契經復說三重等持。一空空。二無愿無愿。三無相無相。其相云何。頌曰。
重二緣無學 取空非常相 後緣無相定 非擇滅為靜 有漏人不時 離上七近分
釋曰。重二者。標名也。緣無學下。正辨釋也。空空等故。名為重二。緣無學字。流入下三句中。取空非常相者。一取空相。二取非常相。取空相者。釋空空也。空空等持。緣前無學空三摩地。取彼空相。空相順厭。勝非我故。唯取空相。不取非我。于空取空
【現代漢語翻譯】 現代漢語譯本 『相』（Lakshana）。與『相應等持』（Samahita）相應。『涅槃』（Nirvana）遠離十種『相』（Lakshana），所以稱為『無相』（Animitta）。以『無相』（Animitta）為所緣的『定』（Samadhi），得名『無相』（Animitta）。所說的十種『相』（Lakshana）是：色等五蘊，男女二種，以及三種『有為相』（除『住相』（sthiti））。『無愿』（Apranihita）是指與其餘四聖諦的十種行相相應的狀態。解釋『無愿三摩地』（Apranihita Samadhi），是指以其餘四聖諦的十種行相為所緣的『相應等持』（Samahita）。所說的其餘四聖諦是指：苦諦的『非常』（Anitya）、『苦』（Duhkha）之相，集諦的四種行相，即『因』（Hetu）、『集』（Samudaya）、『生』（Prabhava）、『緣』（Pratyaya），道諦的四種行相，即『道』（Marga）、『如』（Nyaya）、『行』（Pratipatti）、『出』（Niryana）。這被稱為其餘四聖諦的十種行相。因為『非常』（Anitya）與『苦』（Duhkha），以及集諦的這些相，令人厭惡，道諦如同船筏，最終應當捨棄，所以緣于這些諦，得名『無愿』（Apranihita），不願樂於其中，所以稱為『無愿』（Apranihita）。這是指超過現前所對的苦集道諦，因為它們令人厭惡和應當捨棄。在苦諦之下，『空』（Sunyata）、『非我』（Anatma）之相，不是所厭惡和捨棄的，因為它與『涅槃』（Nirvana）之相相似。這通於『凈』（Parisuddha）、『無漏』（Anasrava）者。此上的『等持』（Samahita），各通於二種，即『凈』（Parisuddha）及『無漏』（Anasrava），因為世間和出世間的『等持』（Samahita）有所區別。『無漏三解脫門』（Anasrava Tri-vimoksha-mukha）唯有『無漏』（Anasrava）者，才稱為『三解脫門』（Tri-vimoksha-mukha），因為它能作為通往『解脫』（Vimoksha）『涅槃』（Nirvana）的入門。 從此第三，闡明重空等三。論中說：『契經』（Sutra）又說三重『等持』（Samahita），一是『空空』（Sunyata-sunyata），二是『無愿無愿』（Apranihita-apranihita），三是『無相無相』（Animitta-animitta）。它們的相是怎樣的呢？頌詞說： 『重二緣無學，取空非常相，後緣無相定，非擇滅為靜，有漏人不時，離上七近分。』 解釋：『重二』，是標明名稱。『緣無學』以下，是正式的辨釋。因為『空空』等，所以名為『重二』。『緣無學』這幾個字，流入下面的三句中。『取空非常相』，一是取『空相』（Sunyata-lakshana），二是取『非常相』（Anitya-lakshana）。『取空相』，是解釋『空空』（Sunyata-sunyata）。『空空等持』（Sunyata-sunyata Samahita），緣于先前的『無學空三摩地』（Asaiksa Sunyata Samadhi），取彼『空相』（Sunyata-lakshana）。『空相』（Sunyata-lakshana）順於厭離，勝於『非我』（Anatma），所以只取『空相』（Sunyata-lakshana），不取『非我』（Anatma）。于『空』（Sunyata）取『空』（Sunyata）。
【English Translation】 English version 『Lakshana』 (Characteristic). Corresponding to 『Samahita』 (Concentration). 『Nirvana』 (Cessation) is apart from the ten 『Lakshanas』 (Characteristics), hence it is called 『Animitta』 (Signless). 『Samadhi』 (Concentration) that takes 『Animitta』 (Signless) as its object is named 『Animitta』 (Signless). The ten 『Lakshanas』 (Characteristics) mentioned are: the five skandhas (aggregates) such as form, the two genders of male and female, and the three 『Asamskrta-laksanas』 (conditioned characteristics) (excluding 『sthiti』 (duration)). 『Apranihita』 (Wishless) refers to the state corresponding to the ten aspects of the remaining Four Noble Truths. Explaining 『Apranihita Samadhi』 (Wishless Concentration), it refers to 『Samahita』 (Concentration) that takes the ten aspects of the remaining Four Noble Truths as its object. The remaining Four Noble Truths mentioned are: the aspects of 『Anitya』 (Impermanence) and 『Duhkha』 (Suffering) of the Truth of Suffering, the four aspects of the Truth of Arising, namely 『Hetu』 (Cause), 『Samudaya』 (Origin), 『Prabhava』 (Production), and 『Pratyaya』 (Condition), and the four aspects of the Truth of the Path, namely 『Marga』 (Path), 『Nyaya』 (Rightness), 『Pratipatti』 (Practice), and 『Niryana』 (Departure). These are called the ten aspects of the remaining Four Noble Truths. Because 『Anitya』 (Impermanence) and 『Duhkha』 (Suffering), as well as these aspects of the Truth of Arising, are repulsive, and the Truth of the Path is like a raft that should eventually be discarded, therefore, by focusing on these Truths, it is named 『Apranihita』 (Wishless), not wishing to delight in them, hence it is called 『Apranihita』 (Wishless). This refers to surpassing the presently confronted Truths of Suffering, Arising, and the Path, because they are repulsive and should be discarded. Under the Truth of Suffering, the aspects of 『Sunyata』 (Emptiness) and 『Anatma』 (No-self) are not repulsive and discarded, because they are similar to the aspect of 『Nirvana』 (Cessation). This is common to those who are 『Parisuddha』 (Pure) and 『Anasrava』 (Without outflows). The 『Samahita』 (Concentration) above this is common to two types, namely 『Parisuddha』 (Pure) and 『Anasrava』 (Without outflows), because the 『Samahita』 (Concentration) of the mundane and supramundane are different. 『Anasrava Tri-vimoksha-mukha』 (The Three Doors to Liberation Without Outflows) Only those who are 『Anasrava』 (Without outflows) are called 『Tri-vimoksha-mukha』 (The Three Doors to Liberation), because it can serve as an entry to 『Vimoksha』 (Liberation) and 『Nirvana』 (Cessation). From this third section, the three of repeated emptiness, etc., are explained. The treatise says: 『Sutra』 (Canonical text) also speaks of three levels of 『Samahita』 (Concentration), the first is 『Sunyata-sunyata』 (Emptiness of Emptiness), the second is 『Apranihita-apranihita』 (Wishlessness of Wishlessness), and the third is 『Animitta-animitta』 (Signlessness of Signlessness). What are their characteristics? The verse says: 『Repeating two conditions of the no-learner, taking the aspects of emptiness and impermanence, later conditioning signless concentration, non-selective cessation as stillness, those with outflows do not timely, leave the above seven near concentrations.』 Explanation: 『Repeating two』 is to indicate the names. 『Conditioning the no-learner』 below is the formal explanation. Because of 『Emptiness of Emptiness』 etc., it is named 『Repeating two』. The words 『Conditioning the no-learner』 flow into the three sentences below. 『Taking the aspects of emptiness and impermanence』, one is taking the 『Sunyata-lakshana』 (aspect of emptiness), and the other is taking the 『Anitya-lakshana』 (aspect of impermanence). 『Taking the aspect of emptiness』 is explaining 『Sunyata-sunyata』 (Emptiness of Emptiness). 『Sunyata-sunyata Samahita』 (Emptiness of Emptiness Concentration) conditions the previous 『Asaiksa Sunyata Samadhi』 (No-learner Emptiness Concentration), taking that 『Sunyata-lakshana』 (aspect of emptiness). The 『Sunyata-lakshana』 (aspect of emptiness) accords with aversion and is superior to 『Anatma』 (No-self), so only the 『Sunyata-lakshana』 (aspect of emptiness) is taken, not 『Anatma』 (No-self). In 『Sunyata』 (Emptiness), 『Sunyata』 (Emptiness) is taken.
。故名空空。如燒死屍。以杖迴轉。尸既盡已。杖亦應燒。先以空相故。燒煩惱已。後起空定。厭舍前空。故名空空。取非常相者。釋無愿無愿也。無愿無愿。緣前無學無愿等持。取非常相。觀前無愿。作非常相。厭舍無愿。無愿不欣。重言無愿。不取苦相因集生緣者。此五非是無漏相故。不取道等。四行相者。為厭舍故。謂此無愿。不願聖道。作道等相。便欣于道。不能厭故。後緣無相定非擇滅為靜者。釋重無相也。無相無相。即緣無學無相三摩地非擇滅。為境。以無漏法無擇滅故。觀前無相非擇滅故。于無相上。復更無相。名無相無相。觀非擇滅。但取靜相。非滅妙離濫非常滅。不作滅相。以非擇滅是無記性故。不作妙相。非離系果。不作離相。有漏人不時者。重三等持。唯是有漏。厭聖道故。唯三洲人。不時無學。能起此定。離上七近分者。明重空等三依十一地起。謂欲界。未至。中間。四本靜慮。四本無色也。初禪已上。七近分地。無重空等三故言離也。
從此第四。明修四等持。論云。契經復說四種等持。一為住現法樂。二為得勝知見。三為得分別慧。四為諸漏永盡。修三摩地。其相云何。頌曰。
為得現法樂 修諸善靜慮 為得勝知見 修凈天眼通 為得分別慧 修諸加行善 為
【現代漢語翻譯】 現代漢語譯本： 因此稱為空空。如同焚燒屍體，用木杖撥動。屍體焚燒殆盡后，木杖也應焚燒。先前因為空相的緣故，焚燒煩惱之後，再升起空定。厭惡捨棄先前的空，所以稱為空空。對於取非常相的人來說，解釋無愿無愿。無愿無愿，緣于先前的無學無愿等持，取非常相。觀察先前的無愿，作為非常相，厭惡捨棄無愿。無愿不欣喜，重複說無愿，是不取苦相、因集生緣的人。這五種不是無漏相的緣故，不取道等四行相，是爲了厭惡捨棄的緣故。說這個無愿，不願聖道，作為道等相，便欣喜于道，不能厭惡的緣故。後來緣無相定非擇滅為靜，解釋重複的無相。無相無相，就是緣無學無相三摩地非擇滅為境界。因為無漏法無擇滅的緣故，觀察先前的無相非擇滅的緣故，在無相之上，又更加無相，名為無相無相。觀察非擇滅，只取靜相，不是滅妙離，容易和非常滅混淆，不作為滅相。因為非擇滅是無記性的緣故，不作為妙相，不是離系果，不作為離相。有漏人不時，重複三等持，唯獨是有漏。厭惡聖道的緣故，只有三洲人，不時無學，能夠升起此定。離開上面七近分，說明重複的空等三依十一地而起。說欲界、未至定、中間定、四根本靜慮、四根本無色定。初禪以上，七近分地，沒有重複的空等三，所以說離開。
從此第四部分，說明修四等持。論中說：『契經』又說了四種等持，一是為安住于現世的快樂，二是為獲得殊勝的知見，三是為獲得分別的智慧，四是為使諸漏永遠斷盡。修習三摩地，它的相狀是怎樣的呢？頌詞說：
爲了獲得現世的快樂，修習各種善的靜慮；爲了獲得殊勝的知見，修習清凈的天眼通；爲了獲得分別的智慧，修習各種加行善；爲了...
【English Translation】 English version: Therefore, it is called 'emptiness of emptiness'. It is like burning a corpse, using a staff to turn it over. Once the corpse is completely burned, the staff should also be burned. Previously, because of the aspect of emptiness, after burning away afflictions, one then arises in the samadhi of emptiness. Disliking and abandoning the previous emptiness, it is therefore called 'emptiness of emptiness'. For those who grasp the aspect of the impermanent, it explains 'no wish of no wish'. 'No wish of no wish' is based on the previous no-learning no-wish samadhi, grasping the aspect of the impermanent. Observing the previous no-wish, regarding it as the aspect of the impermanent, disliking and abandoning no-wish. No-wish is not delighted in. Repeating 'no wish' refers to those who do not grasp the aspects of suffering, causes, accumulation, and conditions. These five are not aspects of non-outflow, therefore, one does not grasp the four aspects of the path, etc., for the sake of disliking and abandoning. It is said that this no-wish does not wish for the noble path, regarding it as the aspects of the path, etc., and then delights in the path, unable to dislike it. Later, basing the no-aspect samadhi on cessation by non-choice as stillness, it explains the repeated no-aspect. 'No-aspect of no-aspect' is based on the no-learning no-aspect samadhi cessation by non-choice as its object. Because the non-outflow dharma has cessation by non-choice, observing the previous no-aspect cessation by non-choice, above the no-aspect, there is again no-aspect, called 'no-aspect of no-aspect'. Observing cessation by non-choice, one only grasps the aspect of stillness, not the wonderful liberation of cessation, easily confused with the impermanent cessation, not regarding it as the aspect of cessation. Because cessation by non-choice is of an indeterminate nature, it is not regarded as the wonderful aspect, not the result of separation, not regarded as the aspect of separation. Ordinary beings with outflows do not have the time; repeating the three samadhis, only those with outflows. Because they dislike the noble path, only beings in the three continents, not those who are no-longer-learning, are able to arise in this samadhi. Leaving the seven proximities above, it explains that the repeated emptiness and the three are based on the eleven grounds. It refers to the desire realm, the unreached concentration (未至), the intermediate concentration (中間), the four fundamental dhyanas (四本靜慮), and the four fundamental formless concentrations (四本無色). Above the first dhyana, the seven proximities do not have the repeated emptiness and the three, therefore it is said to leave.
From this fourth part, it explains the cultivation of the four samadhis. The treatise says: 'The Sutra' also speaks of four kinds of samadhi: first, to abide in the happiness of the present dharma; second, to attain superior knowledge and vision; third, to attain discriminating wisdom; fourth, to completely exhaust all outflows. How is the practice of samadhi in its aspect? The verse says:
To attain the happiness of the present dharma, cultivate various good dhyanas; to attain superior knowledge and vision, cultivate the pure divine eye (凈天眼通); to attain discriminating wisdom, cultivate various preliminary practices (加行善); to...
得諸漏盡 脩金剛喻定
釋曰。為得現法樂修諸善靜慮者。善言通攝凈及無漏。修諸善靜慮。得住現法樂故。修凈天眼。得殊勝知見。知見即是。清凈眼識。相應慧也。若修三界諸加行善。及無漏善。得分別慧。脩金剛喻定。得諸漏永盡。
俱舍論頌疏論本第二十八 大正藏第 41 冊 No. 1823 俱舍論頌疏論本
俱舍論頌疏論本第二十九
從此第二。明能依功德。就中六。一明四無量。二明八解脫。三明八勝處。四明十遍處。五明得依身。六明起定緣。且第一明四無量者。論云。如是已說所依止定。當辨依定所生功德。諸功德中。先辨無量。頌曰。
無量有四種 對治瞋等故 慈悲無瞋性 喜喜舍無貪 此行相如次 與樂及拔苦 欣慰有情等 緣欲界有情 喜初二靜慮 餘六或五十 不能斷諸惑 人起定成三
釋曰。初句總標。次一句顯唯有四。次兩句出體。次三句明行相。次一句明所緣。次兩句明所依地。次一句明不斷惑。次一句明處及成。無量有四種者。一慈。二悲。三喜。四舍。言無量者。無量有情為所緣故。引無量福故。感無量果故。問此何緣唯有四種。答頌言對治瞋等故(等取害等三障故也)此有四障。一瞋。二害。三不欣
【現代漢語翻譯】 現代漢語譯本 獲得所有煩惱的止息，修習金剛喻定（Vajropama-samadhi，一種堅固如金剛的比喻性禪定）。
解釋：爲了獲得現世的快樂而修習各種善的禪定的人，『善』這個詞語涵蓋了清凈和無漏兩種狀態。通過修習各種善的禪定，就能安住于現世的快樂。修習清凈的天眼（divyacakṣus，超凡的視覺能力），就能獲得殊勝的知見。這裡的『知見』指的是與清凈的眼識相應的智慧。如果修習三界（trayo dhātava，欲界、色界、無色界）中的各種加行善，以及無漏的善，就能獲得分別慧。修習金剛喻定，就能使所有的煩惱永遠止息。
《俱舍論頌疏論本》第二十八 《大正藏》第41冊 No. 1823 《俱舍論頌疏論本》
《俱舍論頌疏論本》第二十九
從這裡開始第二部分，闡明所依之定的功德。其中分為六個方面：一、闡明四無量心（catasro 'pramāṇāni，慈、悲、喜、舍）；二、闡明八解脫（aṣṭau vimokṣāḥ）；三、闡明八勝處（aṣṭāv abhibhāyatanāni）；四、闡明十遍處（daśa kṛtsnāyatanāni）；五、闡明所得的所依之身；六、闡明生起禪定的因緣。首先闡明四無量心。論中說：『像這樣已經說了所依止的禪定，應當辨別依禪定所產生的功德。在各種功德中，首先辨別無量心。』頌文說：
無量有四種，對治瞋等故； 慈悲無瞋性，喜喜舍無貪； 此行相如次，與樂及拔苦； 欣慰有情等，緣欲界有情； 喜初二靜慮，餘六或五十； 不能斷諸惑，人起定成三。
解釋：第一句總括標明，第二句顯示只有四種，接下來的兩句說明其體性，再接下來的三句闡明其行相，然後一句說明所緣，再兩句說明所依之禪定地，倒數第二句說明不能斷除煩惱，最後一句說明處所及成就。無量心有四種：一是慈（maitrī），二是悲（karuṇā），三是喜（muditā），四是舍（upekṣā）。之所以稱為『無量』，是因為以無量的有情為所緣，能夠引生無量的福德，能夠感得無量的果報。問：這是什麼緣故只有四種呢？答：頌文說『對治瞋等故』（『等』字包括了損害等三種障礙）。這裡有四種障礙：一是瞋（dveṣa），二是損害（vihiṃsā），三是不欣悅（arati）。
【English Translation】 English version Having obtained the exhaustion of all outflows, cultivate the Vajropama-samadhi (a diamond-like samadhi).
Explanation: For those who cultivate various wholesome meditative stabilizations in order to obtain present-life happiness, the word 'wholesome' encompasses both pure and non-outflow states. By cultivating various wholesome meditative stabilizations, one can abide in present-life happiness. By cultivating the pure divine eye (divyacakṣus, a supernormal visual ability), one can obtain superior knowledge and vision. Here, 'knowledge and vision' refers to the wisdom that corresponds to the pure eye-consciousness. If one cultivates the various preliminary wholesome practices in the three realms (trayo dhātava, the desire realm, the form realm, and the formless realm), as well as non-outflow wholesome practices, one can obtain discriminating wisdom. By cultivating the Vajropama-samadhi, one can cause all outflows to be permanently exhausted.
《Abhidharmakośabhāṣya-ṭīkā》, Volume 28 《Taishō Tripiṭaka》, Volume 41, No. 1823, 《Abhidharmakośabhāṣya-ṭīkā》
《Abhidharmakośabhāṣya-ṭīkā》, Volume 29
From here, the second part begins, elucidating the merits of the dependent meditative stabilization. It is divided into six aspects: 1. Elucidating the four immeasurables (catasro 'pramāṇāni, loving-kindness, compassion, sympathetic joy, and equanimity); 2. Elucidating the eight liberations (aṣṭau vimokṣāḥ); 3. Elucidating the eight abhibhāyatanas (aṣṭāv abhibhāyatanāni); 4. Elucidating the ten kasinas (daśa kṛtsnāyatanāni); 5. Elucidating the obtained dependent body; 6. Elucidating the conditions for arising meditative stabilization. First, elucidating the four immeasurables. The treatise says: 'Having thus spoken of the meditative stabilization that is relied upon, one should distinguish the merits that arise from relying on meditative stabilization. Among the various merits, first distinguish the immeasurables.' The verse says:
The immeasurables are of four kinds, for counteracting anger, etc.; Loving-kindness and compassion are of non-anger nature, sympathetic joy and equanimity are of non-greed; Their modes of operation are, in order, giving joy and removing suffering; Rejoicing and being equal towards sentient beings, their object is sentient beings of the desire realm; Sympathetic joy is in the first two dhyanas, the remaining six or fifty; They cannot sever the afflictions, when a person arises, the stabilization is accomplished in three.
Explanation: The first line generally states, the second line shows that there are only four kinds, the following two lines explain their nature, the next three lines elucidate their mode of operation, then one line explains the object, then two lines explain the ground of meditative stabilization, the second to last line explains that they cannot sever the afflictions, and the last line explains the place and accomplishment. The immeasurables are of four kinds: first, loving-kindness (maitrī); second, compassion (karuṇā); third, sympathetic joy (muditā); fourth, equanimity (upekṣā). They are called 'immeasurables' because they take immeasurable sentient beings as their object, they can generate immeasurable merit, and they can bring about immeasurable results. Question: What is the reason that there are only four kinds? Answer: The verse says 'for counteracting anger, etc.' (the 'etc.' includes the three obstacles of harming, etc.). There are four obstacles here: first, anger (dveṣa); second, harming (vihiṃsā); third, displeasure (arati).
慰。四欲貪瞋。對治此四多行障故。建立慈等。慈悲無瞋。性喜喜舍無貪者出體也。慈悲二種。無瞋為體。若依論主慈用無瞋。悲是不害也。喜即喜受。舍即無貪。此慈悲等。若並眷屬。五蘊為體 問若舍無貪性。如何能治瞋。答此所治瞋。貪所引故。若依論主。舍用無貪無瞋二法為體。與樂及拔苦欣慰有情等者。明行相也。與樂是慈。拔苦是悲。欣慰是喜。有情等是舍。謂怨親平等。舍怨舍親。名為舍也。愿諸有情。得如是樂。如是思惟。入慈等至。愿諸有情。離如是苦。如是思惟。入悲等至。諸有情類。得樂離苦。豈不快哉。如是思惟入喜等至。諸有情類。平等平等。無有怨親。如是思惟。入舍等至 緣欲界有情者。明所緣境。此四無量。普緣欲界一切有情。不緣上界者。謂能治彼瞋等障故。上界無瞋等故。不緣上界也 喜初二靜慮餘六或五十者。明依地也。喜無量。唯依初二禪立 餘六者。謂餘三無量。依六地也。謂四靜慮。未至。中間。或五者。或有師說。唯依五地。除未至地。謂修無量。是容預位。已離欲者。方能修故。故除未至 或有欲令此四無量。通依十地。謂欲界。四根本禪。及四禪近分。並中間。此意欲令定不定地。根本加行。皆無量攝。故通十地。不能斷諸惑者。此四無量。不能斷惑。謂有三義
【現代漢語翻譯】 現代漢語譯本： 慰。四欲貪瞋（tan chen：貪慾和嗔恚）。對治此四種多行障，所以建立慈等（ci deng：慈悲喜捨四無量心）。慈悲無瞋，性喜喜舍無貪者出體也。慈悲二種，無瞋為體。若依論主，慈用無瞋，悲是不害也。喜即喜受，舍即無貪。此慈悲等，若並眷屬，五蘊為體。問：若舍無貪性，如何能治瞋？答：此所治瞋，貪所引故。若依論主，舍用無貪無瞋二法為體。與樂及拔苦欣慰有情等者，明行相也。與樂是慈，拔苦是悲，欣慰是喜，有情等是舍。謂怨親平等，舍怨舍親，名為舍也。愿諸有情，得如是樂，如是思惟，入慈等至。愿諸有情，離如是苦，如是思惟，入悲等至。諸有情類，得樂離苦，豈不快哉，如是思惟入喜等至。諸有情類，平等平等，無有怨親，如是思惟，入舍等至。緣欲界有情者，明所緣境。此四無量，普緣欲界一切有情。不緣上界者，謂能治彼瞋等障故。上界無瞋等故，不緣上界也。喜初二靜慮餘六或五十者，明依地也。喜無量，唯依初二禪立。餘六者，謂餘三無量，依六地也。謂四靜慮，未至，中間。或五者，或有師說，唯依五地，除未至地。謂修無量，是容預位，已離欲者，方能修故。故除未至。或有欲令此四無量，通依十地。謂欲界，四根本禪，及四禪近分，並中間。此意欲令定不定地，根本加行，皆無量攝。故通十地。不能斷諸惑者，此四無量，不能斷惑。謂有三義。
【English Translation】 English version: Consolation. The four desires are greed and hatred (tan chen: greed and hatred). To counteract these four kinds of obstacles, 'Ci deng' (ci deng: the four immeasurables of loving-kindness, compassion, joy, and equanimity) are established. Loving-kindness and compassion are without hatred; the nature of joy is joy, and equanimity is without greed. These are the essence. Loving-kindness and compassion have no hatred as their essence. According to the masters, loving-kindness uses no hatred, and compassion is non-harming. Joy is the feeling of joy, and equanimity is without greed. These loving-kindness, compassion, etc., together with their retinue, have the five skandhas as their essence. Question: If equanimity is without greed, how can it cure hatred? Answer: The hatred that is cured is caused by greed. According to the masters, equanimity uses both non-greed and non-hatred as its essence. Giving joy, relieving suffering, and comforting sentient beings, etc., clarify the characteristics. Giving joy is loving-kindness, relieving suffering is compassion, comforting is joy, and sentient beings, etc., are equanimity. It means treating enemies and relatives equally, abandoning hatred and abandoning attachment to relatives, which is called equanimity. May all sentient beings obtain such joy; contemplating thus, one enters the samadhi of loving-kindness. May all sentient beings be free from such suffering; contemplating thus, one enters the samadhi of compassion. If all sentient beings obtain joy and are free from suffering, wouldn't that be wonderful? Contemplating thus, one enters the samadhi of joy. All sentient beings are equal, without enemies or relatives; contemplating thus, one enters the samadhi of equanimity. Focusing on sentient beings in the desire realm clarifies the object of focus. These four immeasurables universally focus on all sentient beings in the desire realm. They do not focus on the upper realms because they can cure the obstacles of hatred, etc. The upper realms have no hatred, etc., so they do not focus on the upper realms. 'Joy in the first two dhyanas, the remaining six or fifty' clarifies the basis. The immeasurable joy is established only based on the first two dhyanas. 'The remaining six' means that the remaining three immeasurables are based on six grounds, namely the four dhyanas, the unarrived, and the intermediate. 'Or five' means that some teachers say they are based only on five grounds, excluding the unarrived. Cultivating the immeasurables is a preparatory stage, and only those who have abandoned desire can cultivate them, so the unarrived is excluded. Some wish to make these four immeasurables universally based on ten grounds, namely the desire realm, the four fundamental dhyanas, the proximate dhyanas of the four dhyanas, and the intermediate. This intends to include both fixed and unfixed grounds, fundamental and preliminary practices, all within the scope of the immeasurables, so it encompasses ten grounds. 'Cannot sever all delusions' means that these four immeasurables cannot sever delusions. There are three reasons.
。一謂有漏根本靜慮攝故(前文已釋根本不斷惑耳也)第二勝解作意。相應起故。斷惑要須真實作意。此既勝解故。不能斷。三遍緣一切有情境故。斷惑要須緣法作意。此緣有情故。不斷惑。前文說此治四障者。約加行位制伏瞋等。或此能令斷已更遠故。前說此能治四障。若依根本。四種無量。實不斷惑。問初習業位。云何修慈等。答謂先思惟自所受樂。便作此念。愿諸有情一切等受如是快樂。若彼本來。煩惱增盛。不能如是平等運心。應于有情分為三品。所謂親友處中怨仇 親復分三。謂上中下。上親友者。謂生法身。中親友者。謂財法交。下親友者。謂唯財交 處中為一。怨復分三 上怨仇者。謂奪名譽命及親友中怨仇者。謂奪己身命緣資具。下怨仇者。謂奪親友。命緣資具。總成七品。分別品已。先於上親。發起真誠。與樂勝解。此愿成已。于中下親。亦漸次修如是勝解。于親三品。得平等已。次於處中。下中上怨。亦漸次修如是勝解。由數習力。能于上怨。起與樂愿。與上親等。修此勝解。既得無退。次於所緣。漸修令廣。謂漸運想。思惟一邑。一國。一方。一切世界。與樂遍滿。是為修習。慈無量成 修悲法者。謂觀有情。沒眾苦海。便愿令彼皆得解脫。修喜法者。謂想有情得樂離苦。便深喜慰實為樂哉。
【現代漢語翻譯】 現代漢語譯本 一、因為屬於有漏的根本靜慮所攝（前面已經解釋過根本不斷惑的原因）。 二、因為與勝解作意相應而生起。斷除迷惑需要真實的作意，而這裡是勝解，所以不能斷除。 三、因為普遍緣於一切有情眾生的境界。斷除迷惑需要緣於法（dharma）的作意，而這裡緣于有情眾生，所以不能斷除。 前面說這種禪定能對治四種障礙，是指在加行位時制伏嗔恨等煩惱，或者說這種禪定能使斷除的煩惱更加遠離，所以前面說它能對治四種障礙。如果依據根本四種無量心，實際上是不能斷除煩惱的。 問：在最初學習的階段，如何修習慈心等？ 答：首先思惟自己所感受的快樂，然後這樣想：愿一切有情眾生都能平等地感受這樣的快樂。如果他本來煩惱很重，不能這樣平等地用心，就應該將有情眾生分為三類：親友、中人和怨仇。 親友又分為三等：上等親友是指能使自己生起法身（dharma-kaya）的人；中等親友是指在財物和佛法上都有交往的人；下等親友是指只有財物交往的人。 中人只有一類。怨仇又分為三等：上等怨仇是指奪取自己的名譽、生命以及親友的人；中等怨仇是指奪取自己生命所依賴的資具的人；下等怨仇是指奪取自己親友生命所依賴的資具的人。總共分為七類。 在分別了這些類別之後，首先對上等親友發起真誠的給予快樂的勝解。這種願望成就之後，再對中等和下等親友也逐漸修習這樣的勝解。在對親友三類得到平等心之後，再對中人、下等怨仇、中等怨仇、上等怨仇也逐漸修習這樣的勝解。通過反覆修習的力量，能對上等怨仇生起給予快樂的願望，與對待上等親友一樣。修習這種勝解，既然已經不會退轉，就逐漸擴大所緣的範圍。逐漸地觀想，思惟一個村邑、一個國家、一個地區、一切世界，都充滿著給予快樂的願望。這就是修習慈無量心成就。 修習悲心的方法是：觀想有情眾生沉沒在眾多的苦海之中，便愿他們都能得到解脫。 修習喜心的方法是：觀想有情眾生得到快樂，脫離痛苦，便深深地感到喜悅和欣慰，認為這真是快樂啊。
【English Translation】 English version Firstly, because it is included in the contaminated fundamental dhyana (it has been explained earlier that the fundamental does not sever afflictions). Secondly, because it arises in accordance with the adhimoksha-manaskara (resolution-based attention). Severing afflictions requires genuine attention, but this is based on resolution, so it cannot sever them. Thirdly, because it universally focuses on the realm of all sentient beings. Severing afflictions requires attention focused on the dharma, but this focuses on sentient beings, so it cannot sever afflictions. It was previously said that this cures the four hindrances, referring to subduing anger and other afflictions during the stage of application, or that this can make severed afflictions further away, so it was previously said that it can cure the four hindrances. If based on the fundamental four immeasurables, it actually does not sever afflictions. Question: In the initial stage of practice, how does one cultivate loving-kindness, etc.? Answer: First, contemplate the happiness one experiences, and then think: 'May all sentient beings equally experience such happiness.' If one's afflictions are originally strong and one cannot apply the mind equally in this way, one should divide sentient beings into three categories: relatives and friends, neutral persons, and enemies. Relatives and friends are further divided into three levels: upper, middle, and lower. Upper relatives and friends are those who cause one to generate the dharma-kaya (dharma-body); middle relatives and friends are those with whom one has exchanges of wealth and dharma; lower relatives and friends are those with whom one only has exchanges of wealth. Neutral persons are one category. Enemies are further divided into three levels: upper enemies are those who take away one's reputation, life, and relatives and friends; middle enemies are those who take away the resources upon which one's life depends; lower enemies are those who take away the resources upon which the lives of one's relatives and friends depend. In total, there are seven categories. After distinguishing these categories, first generate a sincere resolution to give happiness to the upper relatives and friends. Once this wish is accomplished, gradually cultivate such resolution towards the middle and lower relatives and friends as well. After attaining equanimity towards the three categories of relatives and friends, gradually cultivate such resolution towards neutral persons, lower enemies, middle enemies, and upper enemies as well. Through the power of repeated practice, one can generate the wish to give happiness to the upper enemies, just like one treats the upper relatives and friends. Once this resolution is attained without regression, gradually expand the scope of the object of focus. Gradually visualize and contemplate a village, a country, a region, and all worlds, filled with the wish to give happiness. This is the accomplishment of cultivating immeasurable loving-kindness. The method of cultivating compassion is: contemplate sentient beings submerged in the ocean of suffering, and then wish that they may all be liberated. The method of cultivating joy is: contemplate sentient beings attaining happiness and being free from suffering, and then deeply rejoice and feel gratified, thinking that this is truly happiness.
修舍最初從處中起。漸次乃至。能于上親。起平等心。與處中等 人起定成三者。此四無量。人起非余。隨得一時。必成三種。
從此第二。明八解脫。論云。已辨無量。次辨解脫。頌曰。
解脫有八種 前三無貪性 二二一一定 四無色定善 滅受想解脫 微微無間生 由自地凈心 及下無漏出 三境欲可見 四境類品道 自上苦集滅 非擇滅虛空
釋曰。初句總標。次兩句別明前三解脫。第四句別明次四解脫。第二行頌別明第八解脫。后一頌總明所緣。解脫有八種者。一內有色想。觀外色解脫。謂于內身。有色想貪。為除此貪。觀外不凈。青瘀等色。令貪不起。故名解脫。第二內無色想。觀外色解脫。謂于內身。無色想貪。雖已除貪。為堅牢故。觀外不凈青瘀等色。令貪不起。名為解脫。第三凈解脫。身作證具足住。謂觀凈色。令貪不起。名凈解脫。觀凈色者。顯觀轉勝。此凈解脫身中證得。名身作證。具足圓滿。得住此定。名具足住 四無色定。為次四解脫。此四解脫。各能棄捨下地貪故。名為解脫。第八滅受想定解脫。身作證具足住。棄背受等。名為解脫。依婆娑論。此云解脫者。謂棄背義也。前三無貪性者。初三解脫。無貪為體。近治貪故 三中初二。不凈相轉。
【現代漢語翻譯】 現代漢語譯本 修習舍（Samskara）最初從處中（適中的位置）開始，逐漸乃至能夠對上親（關係親密的人）生起平等心，與對待處中的人一樣。人如果發起禪定，就能成就三種功德。這四種無量心，只有人才能發起，其他眾生不能。一旦獲得其中一種，必定成就三種功德。
從此第二部分，闡明八解脫。論中說：『已經辨析了無量心，接下來辨析解脫。』頌詞說：
『解脫有八種，前三無貪性，二二一一定，四無色定善，滅受想解脫，微微無間生，由自地凈心，及下無漏出，三境欲可見，四境類品道，自上苦集滅，非擇滅虛空。』
解釋：第一句總括標明。接下來兩句分別說明前三種解脫。第四句分別說明接下來的四種解脫。第二行頌詞分別說明第八種解脫。最後一句頌詞總括說明所緣境。解脫有八種：第一種是內有色想，觀外色解脫。指的是對於自身內部，有對色相的貪著。爲了去除這種貪著，觀察外部不凈的，青瘀等色相，使貪念不起，所以稱為解脫。第二種是內無色想，觀外色解脫。指的是對於自身內部，沒有對色相的貪著。雖然已經去除貪著，爲了更加堅固，觀察外部不凈的青瘀等色相，使貪念不起，稱為解脫。第三種是凈解脫，以身體作證而具足安住。指的是觀察清凈的色相，使貪念不起，稱為凈解脫。觀察清凈的色相，顯示觀察更加殊勝。這種凈解脫在自身中證得，稱為以身體作證。具足圓滿，能夠安住于這種禪定，稱為具足安住。四種無色定，是接下來的四種解脫。這四種解脫，各自能夠捨棄下層的貪慾，所以稱為解脫。第八種是滅受想定解脫，以身體作證而具足安住。捨棄背離感受等，稱為解脫。根據《婆沙論》，這裡說的解脫，指的是捨棄背離的含義。前三種解脫沒有貪的體性，前三種解脫，以沒有貪慾作為其體性，因為接近於對治貪慾。三種解脫中的前兩種，是不凈之相的轉變。
【English Translation】 English version The cultivation of Samskara (mental formations) initially arises from a neutral position, gradually progressing until one can develop equanimity towards even close relatives, treating them the same as neutral individuals. If a person initiates meditation, they can achieve three merits. These four immeasurable minds can only be initiated by humans, not by other beings. Once one is attained, the three merits are sure to follow.
From this second part, the eight liberations are elucidated. The treatise states: 'Having distinguished the immeasurable minds, next, the liberations are distinguished.' The verse says:
'There are eight kinds of liberation, the first three are without greed, two, two, one, one are definite, the four are good in formless meditation, the liberation of cessation of feeling and perception, arises subtly and without interruption, from the pure mind of one's own realm, and from the lower un-leaked, the three realms of desire are visible, the four realms are similar to the path of qualities, from above, suffering, accumulation, cessation, non-selective cessation, and emptiness.'
Explanation: The first line generally indicates. The next two lines separately explain the first three liberations. The fourth line separately explains the next four liberations. The second line of the verse separately explains the eighth liberation. The last line of the verse generally explains the object of focus. There are eight kinds of liberation: The first is having internal form-thought, liberation by contemplating external form. It refers to having attachment to form internally. To remove this attachment, one observes external impure colors such as bluish-purple, causing greed not to arise, hence it is called liberation. The second is having no internal form-thought, liberation by contemplating external form. It refers to having no attachment to form internally. Although greed has already been removed, to make it more firm, one observes external impure colors such as bluish-purple, causing greed not to arise, it is called liberation. The third is pure liberation, abiding with the body as witness, fully dwelling. It refers to observing pure colors, causing greed not to arise, it is called pure liberation. Observing pure colors shows that the observation is even more excellent. This pure liberation is attained in one's own body, it is called abiding with the body as witness. Fully complete, able to abide in this samadhi, it is called fully dwelling. The four formless meditations are the next four liberations. These four liberations can each abandon the lower realm's desire, hence they are called liberation. The eighth is the liberation of cessation of feeling and perception, abiding with the body as witness, fully dwelling. Abandoning and turning away from feelings, etc., is called liberation. According to the Abhidharma-mahāvibhāṣā-śāstra, the liberation mentioned here refers to the meaning of abandoning and turning away. The first three liberations do not have the nature of greed, the first three liberations take the absence of greed as their nature, because they are close to counteracting greed. The first two of the three liberations are transformations of the impure aspect.
作青瘀等諸行相故。第三解脫。清凈相轉。作凈光鮮行相轉故。此三助伴。皆五蘊性。二二一一定者。謂二二定。一一定也。上二謂。初二解脫。下二謂初二靜慮。以初二解脫。依初二靜慮。起名二二定也。一一定者。一謂第三解脫。此一解脫。唯依第四禪起。名一一定也。以第四禪。離八災患。心澄凈故。有凈解脫。四無色定善者。四無色解脫。以善定為體。非無記染。非解脫故。亦非散善。性微劣故。無色散善者。如命終心也。滅受想解脫微微無間生者。滅定解脫。有解厭背受想。有釋厭背一切有所緣心。有釋解脫定障。故名解脫。微微心后此定現前 入滅定心。總有三種。一者想心。二者微細心。三者微微心。前對想心。已名微細。此更微細。故名微微。從微微心。入滅盡定。由自地凈。心及下無漏出者。明出滅定心也。出滅定心。或起有頂凈心。或起下無所有處。無漏心。如是入心唯是有漏。通從有漏無漏心出。三境欲可見者。初三解脫。唯以欲界色處為境。有差別者。初二境可憎。第三境可愛。四境類品道自上苦集滅者。四無色解脫。各緣自地上地。苦集滅諦。及緣九地類智品道。為所緣境。非擇滅虛空者。無色解脫。亦緣自地。上地苦集諦上非擇滅。及緣九地類智品。上非擇滅。及與虛空為所緣境 問第
【現代漢語翻譯】 現代漢語譯本： 『作青瘀等諸行相故』：因為觀想青瘀等各種形態的緣故。 『第三解脫。清凈相轉。作凈光鮮行相轉故』：第三解脫，是清凈相的轉變，觀想清凈光明的形態。 『此三助伴。皆五蘊性』：這三種助伴，都是五蘊的性質。 『二二一一定者。謂二二定。一一定也』：『二二一一定』，是指兩種兩種的定，一種一種的定。 『上二謂。初二解脫。下二謂初二靜慮。以初二解脫。依初二靜慮。起名二二定也』：上面兩種是指最初的兩種解脫，下面兩種是指最初的兩種靜慮。因為最初的兩種解脫，依靠最初的兩種靜慮而生起，所以稱為『二二定』。 『一一定者。一謂第三解脫。此一解脫。唯依第四禪起。名一一定也。以第四禪。離八災患。心澄凈故。有凈解脫』：『一一定』，是指第三解脫。這一個解脫，只依靠第四禪而生起，所以稱為『一一定』。因為第四禪，遠離八種災患，心清澈澄凈，所以有清凈的解脫。 『四無色定善者。四無色解脫。以善定為體。非無記染。非解脫故。亦非散善。性微劣故』：『四無色定善』，是指四無色解脫，以善定為本體，不是無記或染污的，因為無記或染污不是解脫，也不是散善，因為散善的性質微弱。 『無色散善者。如命終心也』：『無色散善』，比如臨終時的心。 『滅受想解脫微微無間生者。滅定解脫。有解厭背受想。有釋厭背一切有所緣心。有釋解脫定障。故名解脫』：『滅受想解脫微微無間生』，是指滅盡定解脫。有的解釋為厭離受想，有的解釋為厭離一切有所緣的心，有的解釋為解脫定的障礙，所以稱為解脫。 『微微心后此定現前 入滅定心。總有三種。一者想心。二者微細心。三者微微心。前對想心。已名微細。此更微細。故名微微。從微微心。入滅盡定』：在微微心之後，此定現前。進入滅盡定的心，總共有三種：一是想心，二是微細心，三是微微心。之前的想心，已經稱為微細，這個更加微細，所以稱為微微。從微微心，進入滅盡定。 『由自地凈。心及下無漏出者。明出滅定心也。出滅定心。或起有頂凈心。或起下無所有處。無漏心。如是入心唯是有漏。通從有漏無漏心出』：『由自地凈，心及下無漏出者』，說明出滅盡定的心。出滅盡定的心，或者生起有頂的清凈心，或者生起下方的無所有處無漏心。這樣，進入滅盡定的心只有有漏心，普遍從有漏或無漏心出來。 『三境欲可見者。初三解脫。唯以欲界色處為境』：『三境欲可見者』，最初的三種解脫，只以欲界的色處為境界。 『有差別者。初二境可憎。第三境可愛』：有差別的是，最初兩種解脫的境界令人憎惡，第三種解脫的境界令人喜愛。 『四境類品道自上苦集滅者。四無色解脫。各緣自地上地。苦集滅諦。及緣九地類智品道。為所緣境』：『四境類品道自上苦集滅者』，四無色解脫，各自緣于自身和上地的苦集滅諦，以及緣於九地的類智品道，作為所緣境。 『非擇滅虛空者。無色解脫。亦緣自地。上地苦集諦上非擇滅。及緣九地類智品。上非擇滅。及與虛空為所緣境』：『非擇滅虛空者』，無色解脫，也緣于自身和上地的苦集諦上的非擇滅，以及緣於九地的類智品上的非擇滅，以及虛空作為所緣境。 『問第』：提問關於第……
English version: 『作青瘀等諸行相故』 (zuò qīng yū děng zhū xíng xiàng gù): Because of contemplating the various forms of blue-purple and decaying appearances. 『第三解脫。清凈相轉。作凈光鮮行相轉故』 (dì sān jiě tuō. qīng jìng xiàng zhuǎn. zuò jìng guāng xiān xíng xiàng zhuǎn gù): The third liberation is the transformation of the pure aspect, contemplating the form of pure and bright light. 『此三助伴。皆五蘊性』 (cǐ sān zhù bàn. jiē wǔ yùn xìng): These three companions are all of the nature of the five aggregates (skandha). 『二二一一定者。謂二二定。一一定也』 (èr èr yī yī dìng zhě. wèi èr èr dìng. yī yī dìng yě): 『Two-two-one-one concentration』 refers to two types of two concentrations and one type of one concentration. 『上二謂。初二解脫。下二謂初二靜慮。以初二解脫。依初二靜慮。起名二二定也』 (shàng èr wèi. chū èr jiě tuō. xià èr wèi chū èr jìng lǜ. yǐ chū èr jiě tuō. yī chū èr jìng lǜ. qǐ míng èr èr dìng yě): The upper two refer to the first two liberations, and the lower two refer to the first two dhyanas (jhānas). Because the first two liberations arise based on the first two dhyanas, they are called 『two-two concentrations.』 『一一定者。一謂第三解脫。此一解脫。唯依第四禪起。名一一定也。以第四禪。離八災患。心澄凈故。有凈解脫』 (yī yī dìng zhě. yī wèi dì sān jiě tuō. cǐ yī jiě tuō. wéi yī dì sì chán qǐ. míng yī yī dìng yě. yǐ dì sì chán. lí bā zāi huàn. xīn chéng jìng gù. yǒu jìng jiě tuō): 『One-one concentration』 refers to the third liberation. This one liberation arises only based on the fourth dhyana, so it is called 『one-one concentration.』 Because the fourth dhyana is free from the eight calamities and the mind is clear and pure, there is pure liberation. 『四無色定善者。四無色解脫。以善定為體。非無記染。非解脫故。亦非散善。性微劣故』 (sì wú sè dìng shàn zhě. sì wú sè jiě tuō. yǐ shàn dìng wèi tǐ. fēi wú jì rǎn. fēi jiě tuō gù. yì fēi sàn shàn. xìng wēi liè gù): 『Four formless concentrations are wholesome』 refers to the four formless liberations, which have wholesome concentration as their essence. They are not indeterminate or defiled, because indeterminate or defiled states are not liberation. They are also not scattered wholesome states, because scattered wholesome states are weak in nature. 『無色散善者。如命終心也』 (wú sè sàn shàn zhě. rú mìng zhōng xīn yě): 『Formless scattered wholesome states』 are like the mind at the moment of death. 『滅受想解脫微微無間生者。滅定解脫。有解厭背受想。有釋厭背一切有所緣心。有釋解脫定障。故名解脫』 (miè shòu xiǎng jiě tuō wēi wēi wú jiàn shēng zhě. miè dìng jiě tuō. yǒu jiě yàn bèi shòu xiǎng. yǒu shì yàn bèi yī qiè yǒu suǒ yuán xīn. yǒu shì jiě tuō dìng zhàng. gù míng jiě tuō): 『Cessation of perception and feeling, liberation arising subtly and without interruption』 refers to the liberation of cessation. Some explain it as厭離(yàn lí) aversion to perception and feeling, some explain it as aversion to all minds with objects, and some explain it as liberation from the obstacles to concentration, hence it is called liberation. 『微微心后此定現前 入滅定心。總有三種。一者想心。二者微細心。三者微微心。前對想心。已名微細。此更微細。故名微微。從微微心。入滅盡定』 (wēi wēi xīn hòu cǐ dìng xiàn qián rù miè dìng xīn. zǒng yǒu sān zhǒng. yī zhě xiǎng xīn. èr zhě wēi xì xīn. sān zhě wēi wēi xīn. qián duì xiǎng xīn. yǐ míng wēi xì. cǐ gèng wēi xì. gù míng wēi wēi. cóng wēi wēi xīn. rù miè jìn dìng): After the subtle mind, this concentration appears. There are three types of minds that enter the concentration of cessation: first, the mind of perception; second, the subtle mind; and third, the very subtle mind. The previous mind of perception is already called subtle, but this is even more subtle, so it is called very subtle. From the very subtle mind, one enters the cessation concentration. 『由自地凈。心及下無漏出者。明出滅定心也。出滅定心。或起有頂凈心。或起下無所有處。無漏心。如是入心唯是有漏。通從有漏無漏心出』 (yóu zì dì jìng. xīn jí xià wú lòu chū zhě. míng chū miè dìng xīn yě. chū miè dìng xīn. huò qǐ yǒu dǐng jìng xīn. huò qǐ xià wú suǒ yǒu chù. wú lòu xīn. rú shì rù xīn wéi shì yǒu lòu. tōng cóng yǒu lòu wú lòu xīn chū): 『Because of the purity of one's own ground, the mind and the lower undefiled mind emerge』 explains the mind that emerges from the cessation concentration. The mind that emerges from the cessation concentration may arise as the pure mind of the peak of existence (bhavāgra), or the undefiled mind of the sphere of nothingness below. Thus, the mind that enters the cessation concentration is only defiled, and it generally emerges from either a defiled or undefiled mind. 『三境欲可見者。初三解脫。唯以欲界色處為境』 (sān jìng yù kě jiàn zhě. chū sān jiě tuō. wéi yǐ yù jiè sè chù wèi jìng): 『The three objects are visible in the desire realm』 refers to the first three liberations, which only take the form realm of the desire realm as their object. 『有差別者。初二境可憎。第三境可愛』 (yǒu chā bié zhě. chū èr jìng kě zēng. dì sān jìng kě ài): The difference is that the objects of the first two are repulsive, while the object of the third is pleasing. 『四境類品道自上苦集滅者。四無色解脫。各緣自地上地。苦集滅諦。及緣九地類智品道。為所緣境』 (sì jìng lèi pǐn dào zì shàng kǔ jí miè zhě. sì wú sè jiě tuō. gè yuán zì dì shàng dì. kǔ jí miè dì. jí yuán jiǔ dì lèi zhì pǐn dào. wèi suǒ yuán jìng): 『The four objects, categories, qualities, and paths from the suffering, accumulation, and cessation of the higher realms』 refers to the four formless liberations, each of which takes as its object the truths of suffering, accumulation, and cessation of its own and higher realms, as well as the categories, qualities, and paths of knowledge of the nine realms. 『非擇滅虛空者。無色解脫。亦緣自地。上地苦集諦上非擇滅。及緣九地類智品。上非擇滅。及與虛空為所緣境』 (fēi zé miè xū kōng zhě. wú sè jiě tuō. yì yuán zì dì. shàng dì kǔ jí dì shàng fēi zé miè. jí yuán jiǔ dì lèi zhì pǐn. shàng fēi zé miè. jí yǔ xū kōng wèi suǒ yuán jìng): 『Non-selective cessation and space』 refers to the formless liberations, which also take as their objects the non-selective cessation above the truths of suffering and accumulation of their own and higher realms, as well as the non-selective cessation above the categories and qualities of knowledge of the nine realms, and space. 『問第』 (wèn dì): Question regarding the...
【English Translation】 English version: '作青瘀等諸行相故' (zuò qīng yū děng zhū xíng xiàng gù): Because of contemplating the various forms of blue-purple and decaying appearances. '第三解脫。清凈相轉。作凈光鮮行相轉故' (dì sān jiě tuō. qīng jìng xiàng zhuǎn. zuò jìng guāng xiān xíng xiàng zhuǎn gù): The third liberation is the transformation of the pure aspect, contemplating the form of pure and bright light. '此三助伴。皆五蘊性' (cǐ sān zhù bàn. jiē wǔ yùn xìng): These three companions are all of the nature of the five aggregates (skandha). '二二一一定者。謂二二定。一一定也' (èr èr yī yī dìng zhě. wèi èr èr dìng. yī yī dìng yě): 'Two-two-one-one concentration' refers to two types of two concentrations and one type of one concentration. '上二謂。初二解脫。下二謂初二靜慮。以初二解脫。依初二靜慮。起名二二定也' (shàng èr wèi. chū èr jiě tuō. xià èr wèi chū èr jìng lǜ. yǐ chū èr jiě tuō. yī chū èr jìng lǜ. qǐ míng èr èr dìng yě): The upper two refer to the first two liberations, and the lower two refer to the first two dhyanas (jhānas). Because the first two liberations arise based on the first two dhyanas, they are called 'two-two concentrations.' '一一定者。一謂第三解脫。此一解脫。唯依第四禪起。名一一定也。以第四禪。離八災患。心澄凈故。有凈解脫' (yī yī dìng zhě. yī wèi dì sān jiě tuō. cǐ yī jiě tuō. wéi yī dì sì chán qǐ. míng yī yī dìng yě. yǐ dì sì chán. lí bā zāi huàn. xīn chéng jìng gù. yǒu jìng jiě tuō): 'One-one concentration' refers to the third liberation. This one liberation arises only based on the fourth dhyana, so it is called 'one-one concentration.' Because the fourth dhyana is free from the eight calamities and the mind is clear and pure, there is pure liberation. '四無色定善者。四無色解脫。以善定為體。非無記染。非解脫故。亦非散善。性微劣故' (sì wú sè dìng shàn zhě. sì wú sè jiě tuō. yǐ shàn dìng wèi tǐ. fēi wú jì rǎn. fēi jiě tuō gù. yì fēi sàn shàn. xìng wēi liè gù): 'Four formless concentrations are wholesome' refers to the four formless liberations, which have wholesome concentration as their essence. They are not indeterminate or defiled, because indeterminate or defiled states are not liberation. They are also not scattered wholesome states, because scattered wholesome states are weak in nature. '無色散善者。如命終心也' (wú sè sàn shàn zhě. rú mìng zhōng xīn yě): 'Formless scattered wholesome states' are like the mind at the moment of death. '滅受想解脫微微無間生者。滅定解脫。有解厭背受想。有釋厭背一切有所緣心。有釋解脫定障。故名解脫' (miè shòu xiǎng jiě tuō wēi wēi wú jiàn shēng zhě. miè dìng jiě tuō. yǒu jiě yàn bèi shòu xiǎng. yǒu shì yàn bèi yī qiè yǒu suǒ yuán xīn. yǒu shì jiě tuō dìng zhàng. gù míng jiě tuō): 'Cessation of perception and feeling, liberation arising subtly and without interruption' refers to the liberation of cessation. Some explain it as aversion to perception and feeling, some explain it as aversion to all minds with objects, and some explain it as liberation from the obstacles to concentration, hence it is called liberation. '微微心后此定現前 入滅定心。總有三種。一者想心。二者微細心。三者微微心。前對想心。已名微細。此更微細。故名微微。從微微心。入滅盡定' (wēi wēi xīn hòu cǐ dìng xiàn qián rù miè dìng xīn. zǒng yǒu sān zhǒng. yī zhě xiǎng xīn. èr zhě wēi xì xīn. sān zhě wēi wēi xīn. qián duì xiǎng xīn. yǐ míng wēi xì. cǐ gèng wēi xì. gù míng wēi wēi. cóng wēi wēi xīn. rù miè jìn dìng): After the subtle mind, this concentration appears. There are three types of minds that enter the concentration of cessation: first, the mind of perception; second, the subtle mind; and third, the very subtle mind. The previous mind of perception is already called subtle, but this is even more subtle, so it is called very subtle. From the very subtle mind, one enters the cessation concentration. '由自地凈。心及下無漏出者。明出滅定心也。出滅定心。或起有頂凈心。或起下無所有處。無漏心。如是入心唯是有漏。通從有漏無漏心出' (yóu zì dì jìng. xīn jí xià wú lòu chū zhě. míng chū miè dìng xīn yě. chū miè dìng xīn. huò qǐ yǒu dǐng jìng xīn. huò qǐ xià wú suǒ yǒu chù. wú lòu xīn. rú shì rù xīn wéi shì yǒu lòu. tōng cóng yǒu lòu wú lòu xīn chū): 'Because of the purity of one's own ground, the mind and the lower undefiled mind emerge' explains the mind that emerges from the cessation concentration. The mind that emerges from the cessation concentration may arise as the pure mind of the peak of existence (bhavāgra), or the undefiled mind of the sphere of nothingness below. Thus, the mind that enters the cessation concentration is only defiled, and it generally emerges from either a defiled or undefiled mind. '三境欲可見者。初三解脫。唯以欲界色處為境' (sān jìng yù kě jiàn zhě. chū sān jiě tuō. wéi yǐ yù jiè sè chù wèi jìng): 'The three objects are visible in the desire realm' refers to the first three liberations, which only take the form realm of the desire realm as their object. '有差別者。初二境可憎。第三境可愛' (yǒu chā bié zhě. chū èr jìng kě zēng. dì sān jìng kě ài): The difference is that the objects of the first two are repulsive, while the object of the third is pleasing. '四境類品道自上苦集滅者。四無色解脫。各緣自地上地。苦集滅諦。及緣九地類智品道。為所緣境' (sì jìng lèi pǐn dào zì shàng kǔ jí miè zhě. sì wú sè jiě tuō. gè yuán zì dì shàng dì. kǔ jí miè dì. jí yuán jiǔ dì lèi zhì pǐn dào. wèi suǒ yuán jìng): 'The four objects, categories, qualities, and paths from the suffering, accumulation, and cessation of the higher realms' refers to the four formless liberations, each of which takes as its object the truths of suffering, accumulation, and cessation of its own and higher realms, as well as the categories, qualities, and paths of knowledge of the nine realms. '非擇滅虛空者。無色解脫。亦緣自地。上地苦集諦上非擇滅。及緣九地類智品。上非擇滅。及與虛空為所緣境' (fēi zé miè xū kōng zhě. wú sè jiě tuō. yì yuán zì dì. shàng dì kǔ jí dì shàng fēi zé miè. jí yuán jiǔ dì lèi zhì pǐn. shàng fēi zé miè. jí yǔ xū kōng wèi suǒ yuán jìng): 'Non-selective cessation and space' refers to the formless liberations, which also take as their objects the non-selective cessation above the truths of suffering and accumulation of their own and higher realms, as well as the non-selective cessation above the categories and qualities of knowledge of the nine realms, and space. '問第' (wèn dì): Question regarding the...
三靜慮。寧無解脫。答第三定中。無眼識所引。顯色貪故。又自地妙樂。所動亂故。故無解脫 問行者何緣。修凈解脫。答為欲令欣。修凈解脫。前不凈觀。令心沈戚。今修凈觀。策發令欣。或為審知自堪能故。謂前所修。不凈解脫。為成不成。若觀凈相。煩惱不起。彼方成故。問何故經中第三第八解脫。得身證名。非餘六耶。答以於八中。此二勝故。二界邊故。得身證名。第三解脫。唯取凈相。令惑不起。名為殊勝。第八解脫。以無心故。名為殊勝。第三解脫在色界邊。第八解脫。在無色界邊。
從此第三。明八勝處。論云。已辨解脫。次辨勝處。頌曰。
勝處有八種 二如初解脫 次二如第二 后四如第三
釋曰。勝處有八種。一內有色想。觀外色少。二內有色想。觀外色多。三內無色想。觀外色少。四內無色想。觀外色多。內無色想。觀外青黃赤白。為四勝處。足前成八。八中初二。如初解脫。次二如第二解脫。后四如第三解脫。前修解脫。唯能棄背貪心。不能制境。后修勝處。能制所緣。隨所樂觀。惑終不起。能制伏境。心勝境處。故名勝處。
從此第四。明十遍處。論云。已辨勝處。次辨遍處。頌曰。
遍處有十種 八如凈解脫 后二凈無色 緣自地四蘊
【現代漢語翻譯】 現代漢語譯本 三靜慮（三種禪定）。難道沒有解脫嗎？回答說，在第三禪定中，因為有眼識所引起的對顯色（可見的顏色）的貪愛，又因為自身所處的妙樂所擾亂，所以沒有解脫。 問：修行者因為什麼緣故，修習清凈解脫？答：爲了使內心欣悅，所以修習清凈解脫。之前的不凈觀，使內心沉悶憂傷，現在修習清凈觀，策勵啓發使內心欣悅。或者爲了審察自己是否堪能。意思是說，之前所修的不凈解脫，是否成就。如果觀察清凈之相，煩惱不起，這樣才算成就。問：為什麼經典中第三和第八解脫，得到『身證』的名稱，而不是其餘六種？答：因為在八種解脫中，這兩種最為殊勝。因為處於二界（色界和無色界）的邊緣，所以得到『身證』的名稱。第三解脫，只是選取清凈之相，使迷惑不起，所以名為殊勝。第八解脫，因為沒有心識活動，所以名為殊勝。第三解脫在色界的邊緣，第八解脫在無色界的邊緣。 從此第三部分，闡明八勝處。論中說：已經辨明了解脫，接下來辨明勝處。頌詞說： 勝處有八種，二種如初解脫，其次二種如第二解脫，最後四種如第三解脫。 解釋說：勝處有八種。第一種是內有色想，觀察外在少量顏色。第二種是內有色想，觀察外在大量顏色。第三種是內無色想，觀察外在少量顏色。第四種是內無色想，觀察外在大量顏色。內無色想，觀察外在的青、黃、赤、白四種顏色，作為四種勝處。加上前面的四種，總共成為八種。八種勝處中，前兩種如初解脫，其次兩種如第二解脫，后四種如第三解脫。之前修習解脫，只能捨棄貪心，不能控制外境。之後修習勝處，能夠控制所緣之境，隨著所觀察的境界，迷惑始終不會生起。能夠制伏外境，心勝於境之處，所以名為勝處。 從此第四部分，闡明十遍處。論中說：已經辨明了勝處，接下來辨明遍處。頌詞說： 遍處有十種，八種如凈解脫，后兩種是清凈的無色定，緣于自身所處的四蘊（色、受、想、行）。
【English Translation】 English version The three Dhyanas (three kinds of meditative states). Is there no liberation? The answer is that in the third Dhyana, because of the attachment to visible forms (顯色) caused by eye consciousness, and because of the disturbance caused by the exquisite bliss of one's own realm, there is no liberation. Question: For what reason does a practitioner cultivate pure liberation? Answer: In order to make the mind joyful, one cultivates pure liberation. The previous contemplation on impurity made the mind depressed and sorrowful. Now, cultivating pure contemplation encourages and inspires the mind to be joyful. Or, it is to examine whether one is capable. It means, whether the previously cultivated impure liberation has been accomplished or not. If, when observing pure appearances, afflictions do not arise, then it is considered accomplished. Question: Why are the third and eighth liberations in the scriptures called 'body witness' (身證), and not the other six? Answer: Because among the eight liberations, these two are the most excellent. Because they are at the edge of the two realms (the Form Realm and the Formless Realm), they are called 'body witness'. The third liberation only selects pure appearances, preventing confusion from arising, so it is called excellent. The eighth liberation is called excellent because there is no mental activity. The third liberation is at the edge of the Form Realm, and the eighth liberation is at the edge of the Formless Realm. From this third section, the eight abodes of mastery (勝處) are explained. The treatise says: Having distinguished liberation, next distinguish the abodes of mastery. The verse says: There are eight kinds of abodes of mastery, two are like the first liberation, the next two are like the second liberation, and the last four are like the third liberation. The explanation says: There are eight kinds of abodes of mastery. The first is having an internal perception of form (內有色想), observing external limited colors. The second is having an internal perception of form, observing external abundant colors. The third is having an internal perception of formlessness (內無色想), observing external limited colors. The fourth is having an internal perception of formlessness, observing external abundant colors. Having an internal perception of formlessness, observing external blue, yellow, red, and white colors, as the four abodes of mastery. Adding the previous four, there are a total of eight. Among the eight abodes of mastery, the first two are like the first liberation, the next two are like the second liberation, and the last four are like the third liberation. Previously, cultivating liberation could only abandon greed, but could not control the external environment. Later, cultivating the abodes of mastery can control the object of focus. As the observed realm is followed, confusion will never arise. Being able to subdue the external environment, where the mind surpasses the environment, is therefore called the abodes of mastery. From this fourth section, the ten all-pervading spheres (遍處) are explained. The treatise says: Having distinguished the abodes of mastery, next distinguish the all-pervading spheres. The verse says: There are ten kinds of all-pervading spheres, eight are like pure liberation, and the last two are pure formless concentrations, focusing on the four aggregates (色、受、想、行) of one's own realm.
釋曰。遍處有十。謂周遍觀地．水．火．風．青．黃．赤．白．及空．與識。二無邊處。於一切處。周遍觀察。無有間隙。故名遍處。十中前八。如凈解脫。謂八自性。皆是無貪。若並助伴。皆五蘊性。依第四靜慮。緣欲可見色。后二遍處。如次空識。善無色。為其自性。各緣自地四蘊為境。應知此中修觀行者。從諸解脫。入諸勝處。從諸勝處。入諸遍處。以後後起勝前前故。謂修解脫。但于所緣。總取凈相。未能分別青黃赤白。后四勝處。雖能分別青黃赤白。而未能作無邊行相。前四遍處。謂觀青等一一無邊。復思青等為何所依。知依大種故。次觀地等一一無邊。復思此所覺色。由何廣大。知由虛空故。次觀空無邊處。復思此能覺誰為所依。知依廣識故。觀識無邊處。此所依識。無別所依故。別更不修上為遍處。
從此第五。明得依身。論云。此解脫等。三門功德。為由何得(一問)。依何身起(二問)。頌曰。
滅定如先辨 余皆通二得 無色依三界 余唯人趣起
釋曰。滅定解脫。根品已釋。余解脫等。通由二得。若曾修者。由離染得。未曾習者。由加行得。四無色解脫。空識二遍處。一一通依三界身起 余唯人起。由教力故。異生及聖。皆能現起。
從此第六。明起定緣。論云
【現代漢語翻譯】 現代漢語譯本：解釋說，遍處有十種，指的是周遍觀察地（prthivi，堅性）、水（āpas，濕性）、火（tejas，暖性）、風（vāyu，動性）、青（nīla，藍色）、黃（pīta，黃色）、赤（lohita，紅色）、白（avadāta，白色），以及空（ākāśa，空間）和識（vijñāna，意識）。二無邊處，指的是在一切處所，周遍觀察，沒有間隙，所以叫做遍處。十種遍處中，前八種如同凈解脫，指的是八種自性，都是無貪的。如果加上助伴，都是五蘊的性質，依靠第四禪定，緣取欲界可見的色。后兩種遍處，依次是空和識，以善無色為它們的自性，各自緣取自地的四蘊作為境界。應該知道，這裡修觀行的人，從各種解脫，進入各種勝處，從各種勝處，進入各種遍處，因為後後比前前殊勝。也就是說，修解脫，只是對於所緣，總的取其清凈的相，不能夠分別青黃赤白。后四種勝處，雖然能夠分別青黃赤白，卻不能夠作為無邊的行相。前四種遍處，指的是觀察青等一一無邊，又思考青等是依什麼而存在，知道是依大種而存在，所以接著觀察地等一一無邊。又思考這所覺知的色，由什麼而廣大，知道是由虛空而廣大，所以接著觀察空無邊處。又思考這能覺知的是依什麼而存在，知道是依廣識而存在，所以觀察識無邊處。這所依的識，沒有別的所依，所以不再修習更上的遍處。 從此第五部分，說明獲得所依之身。論中說，這解脫等三種功德，是由什麼而獲得的（第一個問題）？依什麼身而生起的（第二個問題）？頌文說： 『滅盡定如先前辨明，其餘都通由二種方式獲得， 無色定依於三界，其餘唯有人趣才能生起。』 解釋說，滅盡定和解脫，在根品中已經解釋過了。其餘的解脫等，都通由兩種方式獲得：如果曾經修習過，就由離染而獲得；如果未曾修習過，就由加行而獲得。四無色解脫，空識二遍處，一一都通依三界之身而生起。其餘的唯有人趣才能生起，因為有教法的力量，所以異生和聖者，都能現起。 從此第六部分，說明生起禪定的因緣。論中說：
【English Translation】 English version: Explanation: There are ten Kasinas (kasiṇa, devices for focusing concentration), referring to the pervasive observation of earth (prthivi, solidity), water (āpas, liquidity), fire (tejas, heat), wind (vāyu, motion), blue (nīla, blue color), yellow (pīta, yellow color), red (lohita, red color), white (avadāta, white color), as well as space (ākāśa, space) and consciousness (vijñāna, consciousness). The two formless realms (arūpāyatana), refer to the pervasive observation in all places, without gaps, hence called Kasina. Among the ten Kasinas, the first eight are like pure liberations, referring to the eight natures, all of which are without greed. If including the associates, they are all of the nature of the five aggregates (skandha), relying on the fourth dhyana (jhāna, meditative state), taking the visible form of the desire realm as their object. The latter two Kasinas, in sequence, are space and consciousness, with good formlessness as their nature, each taking the four aggregates of their own realm as their object. It should be known that those who cultivate contemplation here, enter various superior states from various liberations, and enter various Kasinas from various superior states, because the latter is superior to the former. That is to say, cultivating liberation only takes the pure aspect of the object in general, without being able to distinguish blue, yellow, red, and white. The latter four superior states, although able to distinguish blue, yellow, red, and white, are not able to act as boundless aspects. The former four Kasinas, refer to observing each of blue, etc., as boundless, and further contemplating what blue, etc., rely on, knowing that they rely on the great elements (mahābhūta), hence next observing each of earth, etc., as boundless. Further contemplating what makes this perceived form vast, knowing that it is made vast by space, hence next observing the sphere of infinite space. Further contemplating what the knower relies on, knowing that it relies on vast consciousness, hence observing the sphere of infinite consciousness. This consciousness that is relied upon has no other reliance, hence no further cultivation of higher Kasinas. From this fifth section, it explains obtaining the body of reliance. The treatise says, by what are these three merits of liberation, etc., obtained (first question)? Upon what body do they arise (second question)? The verse says: 『Cessation attainment is discerned as before, The rest are all obtained through two means, The formless depends on the three realms, The rest only arise in the human realm.』 Explanation: Cessation attainment and liberation have already been explained in the chapter on roots. The remaining liberations, etc., are all obtained through two means: if they have been cultivated before, they are obtained through detachment; if they have not been cultivated, they are obtained through effort. The four formless liberations, the two Kasinas of space and consciousness, each depends on the body of the three realms to arise. The rest only arise in the human realm, because of the power of the teachings, so both ordinary beings and sages can manifest them. From this sixth section, it explains the conditions for arising in samadhi (samādhi, a concentrated state of mind). The treatise says:
。諸有生在色無色界。起靜慮無色。由何等別緣。頌曰。
二界由因業 能起無色定 色界起靜慮 亦由法爾力
釋曰。生上二界。總由三緣。一由因力。謂于先時。近及數習。為起因故。二由業力。謂先曾造感上地生。順后受業。彼業異熟將起現前。勢力能令進起彼定。三法爾力。謂器世間。將欲壞時。下地有情。法爾能起上地靜慮。生上二界。起無色定。由因業力。非法爾力。無雲等天。無災壞故。生在色界。起靜慮時。由上二緣及法爾力。若生欲界。起上定時。於前三緣。更加教力。
從此大文第二。明正法住世。若三分明義。已下是流通分。論云。前來分別種種法門。皆為弘持世尊教法。何謂正法(一問)。當住幾時(二問)。頌曰。
佛正法有二 謂教證為體 有持說行者 此便住世間
釋曰。上兩句答初問。下兩句答第二問。正法有二。一教。二證。教謂契經。調伏對法。證謂三乘菩提分法。有能受持及正說者。教法住世。有能依教正修行者。佛正證法。便住世間。道藉人弘。法依人住。人在法在。人亡法亡。故世親云。故隨三人住世時量。應知世法。住爾所時。聖教總言。唯住千載。有釋證法。唯住千年。教法住時。復過於此。
從此第三。明論宗旨。
【現代漢語翻譯】 現代漢語譯本：如果眾生已經出生在色界或無色界，他們發起靜慮（Dhyana，禪定）和無色定（Arūpa-samāpatti，無色界的禪定）是由於什麼區別和因緣呢？偈頌說： 『二界由因業，能起無色定，起靜慮，亦由法爾力。』 解釋：出生在上二界（色界和無色界），總共有三種因緣。第一是因力，指的是在過去的時間裡，接近和多次修習，作為生起的原因。第二是業力，指的是先前曾經造作過能感得上地（更高層次的境界）出生的業，順應著後來將要承受的果報，那個業的異熟果將要生起顯現，它的勢力能夠使得（眾生）進升發起那樣的禪定。第三是法爾力，指的是當器世間（物質世界）將要壞滅的時候，下地的有情眾生，自然而然地能夠生起上地的靜慮。 出生在上二界，發起無色定，是由於因力和業力，而不是由於法爾力。因為無雲等天（沒有云彩的天界）沒有災難和壞滅的緣故。出生在，發起靜慮的時候，是由於以上兩種因緣以及法爾力。如果出生在欲界，發起上地禪定的時候，在前三種因緣的基礎上，還要加上教導的力量。 從此大段文字的第二部分，闡明正法住世的情況。若三分明義，以下是流通分。論中說：前面分別闡述種種法門，都是爲了弘揚和護持世尊的教法。什麼是正法（第一個問題）？正法應當住世多久（第二個問題）？偈頌說： 『佛正法有二，謂教證為體，有持說行者，此便住世間。』 解釋：上面兩句回答第一個問題，下面兩句回答第二個問題。正法有兩種，一是教法，二是證法。教法指的是契經（Sūtra，佛經），調伏（Vinaya，戒律），對法（Abhidharma，論藏）。證法指的是三乘（聲聞乘、緣覺乘、菩薩乘）的菩提分法（通往覺悟的修行方法）。有能夠受持和正確宣說教法的人，教法就能住世。有能夠依照教法如法修行的人，佛的正證之法，就能住於世間。道憑藉人來弘揚，佛法依靠人來住世。人在則法在，人亡則法亡。所以世親（Vasubandhu）說：所以根據這三種人住世的時間長短，應當知道世間佛法住世的時間也是如此。聖教總的來說，只能住世一千年。有一種解釋說證法只能住世一千年，教法住世的時間，還要超過這個時間。 從此第三部分，闡明本論的宗旨。
【English Translation】 English version: If beings are born in the Rūpadhātu (Form Realm) or Arūpadhātu (Formless Realm), what are the distinctions and conditions by which they arise Dhyana (meditation) and Arūpa-samāpatti (formless attainments)? The verse says: 'The two realms arise from cause and karma, able to generate formless samadhi; ** arise Dhyana, also by the power of Dharma-nature.' Explanation: Birth in the upper two realms (Rūpadhātu and Arūpadhātu) is due to three conditions in total. First, the power of cause, referring to approaching and repeatedly practicing in the past, as the cause of arising. Second, the power of karma, referring to previously creating karma that can result in birth in higher realms, in accordance with the ripening of the karma to be experienced later. The force of that karma's maturation will enable (beings) to advance and arise in that samadhi. Third, the power of Dharma-nature, referring to when the material world is about to be destroyed, beings in the lower realms are naturally able to arise in the Dhyana of the higher realms. Birth in the upper two realms, arising formless samadhi, is due to the power of cause and karma, not due to the power of Dharma-nature, because the heavens without clouds, etc., do not have disasters and destruction. Birth in **, arising Dhyana, is due to the above two conditions and the power of Dharma-nature. If born in the Kāmadhātu (Desire Realm), arising samadhi of higher realms, in addition to the previous three conditions, the power of teaching is also added. From this large section, the second part clarifies the abiding of the True Dharma in the world. If the three parts clarify the meaning, the following is the transmission section. The treatise says: The various Dharma gates explained earlier are all for propagating and upholding the Buddha's teachings. What is the True Dharma (first question)? How long should the True Dharma abide in the world (second question)? The verse says: 'The Buddha's True Dharma has two aspects, namely teaching and realization as its essence; if there are those who uphold, speak, and practice, then it abides in the world.' Explanation: The above two lines answer the first question, and the following two lines answer the second question. The True Dharma has two aspects: teaching and realization. Teaching refers to the Sūtras, Vinaya (discipline), and Abhidharma. Realization refers to the Bodhipakṣa-dharmas (factors of enlightenment) of the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). If there are those who can uphold and correctly expound the teachings, the teaching will abide in the world. If there are those who can practice according to the teachings, the Buddha's True Dharma of realization will abide in the world. The path is propagated by people, and the Dharma relies on people to abide. When people are present, the Dharma is present; when people are gone, the Dharma is gone. Therefore, Vasubandhu said: Therefore, according to the length of time these three types of people abide in the world, it should be known that the Dharma in the world abides for that long as well. Generally speaking, the Holy Teachings can only abide for a thousand years. One explanation is that the Dharma of realization can only abide for a thousand years, and the teaching abides for even longer than that. From this third part, clarify the purpose of this treatise.
于中分二。一正明宗旨。二傷嘆勸學。且正明宗旨者。論云。此論依攝阿毗達磨。為依何理釋對法耶。頌曰。
迦濕彌羅議理成 我多依彼釋對法 少有貶量為我失 判法正理在牟尼
釋曰。迦濕彌羅。毗婆沙師議。阿毗達磨理。善成立。我多依彼。釋對法藏。少有貶量。為我過失。判法正理。唯在世尊及諸如來。大聖弟子。
從此第二。傷嘆勸學。就中分二。一傷嘆人。二勸學法。就傷嘆人中分二。一正傷嘆人。二重釋傷嘆。就正嘆人中分二。一傷嘆有德。二傷嘆起失。且傷嘆人有德者。頌曰。
大師世眼久已閉 堪為證者多散滅
釋曰。三界大師。為世眼目。涅槃日久。名為已閉。舍利子等。名堪證者。隨佛滅度。名多散滅。
從此第二。傷嘆起失者。頌曰。
不見真理無制人 由鄙尋思亂聖教
釋曰。既失大師。又無法奘。凡厥異生。便無慧眼。不見真理。無法自制。起惡尋思。亂惑聖教。其過大矣。
從此第二。重釋傷嘆分二。一重釋有德。二重釋起失。且重釋有德者。頌曰。
自覺已歸勝寂靜 持彼教者多隨滅
釋曰。佛名自覺。無師悟故。涅槃日久。名已歸靜。舍利子等持彼教者今亦隨滅。
從此第二。重釋起失頌曰。
【現代漢語翻譯】 現代漢語譯本：
此部分分為兩部分。一是正式闡明宗旨，二是傷感嘆息並勸勉學習。首先闡明宗旨。《論》中說：『此論依據攝阿毗達磨（Abhidharma，論藏）。依據什麼道理來解釋對法（Dharma，佛法）呢？』頌文說：
『迦濕彌羅（Kashmir）議理成，我多依彼釋對法， 少有貶量為我失，判法正理在牟尼（Muni，釋迦牟尼佛）。』
解釋說：迦濕彌羅的毗婆沙師（Vaibhashika，分別說部）們，對於阿毗達磨的道理，善於成立。我多數依據他們的觀點，來解釋對法藏。少數的貶低衡量，是我的過失。判斷佛法的正理，唯有世尊以及諸如來（Tathagata，佛的稱號之一），和大聖弟子。
從此開始第二部分，傷感嘆息並勸勉學習。其中分為兩部分：一是傷嘆人，二是勸學法。在傷嘆人中又分為兩部分：一是正式傷嘆人，二是再次解釋傷嘆。先說正式傷嘆人，又分為兩部分：一是傷嘆有德之人，二是傷嘆產生的過失。先說傷嘆有德之人，頌文說：
『大師世眼久已閉，堪為證者多散滅。』
解釋說：三界大師，是世間的眼目。涅槃（Nirvana，寂滅）已經很久了，稱為『已閉』。舍利子（Sariputra）等，稱為『堪為證者』，隨著佛陀滅度，稱為『多散滅』。
從此開始第二部分，傷嘆產生的過失，頌文說：
『不見真理無制人，由鄙尋思亂聖教。』
解釋說：既然失去了大師，又沒有法藏（Dharma treasure，佛法寶藏），凡是其他的眾生，便沒有智慧的眼睛，不能見到真理，無法自我約束，產生惡劣的思慮，擾亂迷惑聖教，這過失太大了。
從此開始第二部分，再次解釋傷嘆，分為兩部分：一是再次解釋有德之人，二是再次解釋產生的過失。先說再次解釋有德之人，頌文說：
『自覺已歸勝寂靜，持彼教者多隨滅。』
解釋說：佛陀名為自覺，因為沒有老師也能覺悟。涅槃已經很久了，稱為『已歸靜』。舍利子等持有佛陀教法的人，現在也隨著佛陀滅度了。
從此開始第二部分，再次解釋產生的過失，頌文說：
【English Translation】 English version:
This section is divided into two parts. The first is to formally clarify the purpose, and the second is to lament and exhort learning. First, clarifying the purpose, the Treatise says: 'This treatise relies on the Abhidharma (Abhidharma, Collection of Discourses). Based on what principle is the Dharma (Dharma, Buddha's teachings) explained?' The verse says:
'Kashmir (Kashmir) deliberates on principles and succeeds, I mostly rely on them to explain the Dharma, Few criticisms are my fault, Judging the correct principles of Dharma lies with Muni (Muni, Shakyamuni Buddha).'
The explanation says: The Vaibhashikas (Vaibhashika, a school of Buddhism) of Kashmir are good at establishing the principles of Abhidharma. I mostly rely on their views to explain the Dharma treasury. The few criticisms and evaluations are my faults. Judging the correct principles of Dharma lies only with the World Honored One and all the Tathagatas (Tathagata, one of the titles of the Buddha), and the great and holy disciples.
From here begins the second part, lamenting and exhorting learning. It is divided into two parts: one is lamenting people, and the other is exhorting the study of Dharma. The lamenting of people is further divided into two parts: one is formally lamenting people, and the other is re-explaining the lament. First, formally lamenting people, which is divided into two parts: one is lamenting those with virtue, and the other is lamenting the arising of faults. First, lamenting those with virtue, the verse says:
'The great teacher's eyes of the world have long been closed, Those who can bear witness have mostly scattered and perished.'
The explanation says: The great teacher of the three realms is the eye of the world. Nirvana (Nirvana, extinction) has been a long time, called 'already closed'. Sariputra (Sariputra) and others are called 'those who can bear witness', and with the Buddha's extinction, they are called 'mostly scattered and perished'.
From here begins the second part, lamenting the arising of faults, the verse says:
'Not seeing the truth, there is no one to restrain people, Due to base thoughts, the holy teachings are confused.'
The explanation says: Since the great teacher is lost, and there is no Dharma treasure (Dharma treasure, treasure of Buddha's teachings), all other beings have no eyes of wisdom, cannot see the truth, cannot restrain themselves, give rise to evil thoughts, and disturb and confuse the holy teachings. This fault is too great.
From here begins the second part, re-explaining the lament, divided into two parts: one is re-explaining those with virtue, and the other is re-explaining the arising of faults. First, re-explaining those with virtue, the verse says:
'Self-awakened, they have returned to supreme tranquility, Those who uphold their teachings have mostly followed and perished.'
The explanation says: The Buddha is called self-awakened because he can awaken without a teacher. Nirvana has been a long time, called 'already returned to tranquility'. Sariputra and others who uphold the Buddha's teachings have now also followed the Buddha into extinction.
From here begins the second part, re-explaining the arising of faults, the verse says:
世無依怙喪眾德 無鉤制惑隨意轉
釋曰。世無依怙。由喪如來及大弟子眾德者故。由此眾生無正法鉤制諸惑象。隨意起執。
從此第二。勸學法。頌曰。
既知如來正法壽 漸次淪亡如至喉 是諸煩惱力增時 應求解脫勿放逸
釋曰。佛滅度后。九百年中。世親制諸論。正法壽命。漸次淪亡。如人慾終氣臨至喉。須臾便死。於此時中。煩惱增長。諸有智人。應求解脫。勿令放逸起煩惱也。
破我品
夫云披月現。執亡空明。若不摧邪。將何顯正。此品來意良有以焉。有滯相之賓迷方之子。法無主宰。橫生我執。身見一起。諸惑隨生。溺三有河。背八正路。其為過也。不亦悲哉。論主將愛一子。情殷止心。傷而愍之。故制斯論。執我不同。總有三種。一犢子部。二數論宗。三勝論宗。破此三計。廣如長論 今唯釋頌。不可具陳。略舉綱宗。以為發起。犢子部者。十八部中之一部也。佛在世時。有一外道。厥名犢子。今此部執同斯外道。故以標名。此品破中。先破犢子。次破數論。后破勝論。良為此部是佛弟子見同外道。殊所不應。故先破之。今欲破彼。先料其計 論云。然犢子部執有補特伽羅。其體與五蘊不一不異。解云。彼計真我名補特伽羅。此云數取趣。蘊剎
【現代漢語翻譯】 現代漢語譯本 世間沒有可以依靠的，失去了眾多的功德，沒有鉤子來制服迷惑，（煩惱）隨意運轉。 解釋：世間沒有可以依靠的，是因為失去了如來（Tathagata）以及大弟子們的功德。因此，眾生沒有正法的鉤子來制服各種迷惑的現象，（煩惱）隨意生起執著。 接下來是第二部分，勸勉學習佛法。頌詞說： 既然知道如來正法的壽命，漸漸地衰落滅亡，就像到了喉嚨一樣（危急），當各種煩惱的力量增長的時候，應該尋求解脫，不要放縱懈怠。 解釋：佛陀滅度后，九百年中，世親（Vasubandhu）製作各種論著，正法的壽命漸漸地衰落滅亡，就像人要臨終時氣息到了喉嚨，很快就要死去一樣。在這個時候，煩惱增長，有智慧的人，應該尋求解脫，不要放縱懈怠，生起煩惱。 破我品 雲彩消散，月亮顯現，執著消失，空性光明。如果不摧毀邪見，又怎麼能顯現正見呢？這一品的來意確實有原因。那些執著于表象的客人，迷失方向的遊子，佛法沒有主宰，橫生我執。身見一旦生起，各種迷惑隨之產生，沉溺於三有（欲有、色有、無色有）的河流，背離八正道。這樣的過失，難道不令人悲哀嗎？論主將要愛護（眾生）如同愛護自己的孩子一樣，情意深切，止息妄心，悲傷而憐憫他們，所以製作這部論。執著於我的觀點不同，總共有三種：一是犢子部（Vatsiputriya），二是數論宗（Samkhya），三是勝論宗（Vaisheshika）。破斥這三種計較，詳細的內容在長篇論著中，現在只解釋頌詞，不能全部陳述。略微舉出綱要，作為開始。犢子部，是十八部中的一部。佛陀在世的時候，有一位外道，名字叫犢子。現在這個部的執著和這位外道相同，所以用他的名字來命名。這一品破斥的內容中，先破斥犢子部，再破斥數論宗，最後破斥勝論宗。因為這個部是佛陀的弟子，卻持有和外道相同的見解，實在是不應該，所以先破斥他們。現在想要破斥他們，先了解他們的計較。論中說：然而犢子部執著有補特伽羅（Pudgala），它的本體和五蘊（Skandhas）不相同也不相異。解釋說：他們認為真我叫做補特伽羅，這裡叫做數取趣（意為不斷輪迴於六道之中）。蘊剎
【English Translation】 English version The world is without refuge, having lost its multitude of virtues; without a hook to control delusion, (afflictions) turn at will. Explanation: The world is without refuge because it has lost the virtues of the Tathagata (Tathagata) and his great disciples. Therefore, sentient beings do not have the hook of the true Dharma to control the various phenomena of delusion; (afflictions) give rise to attachments at will. Next is the second part, encouraging the study of the Dharma. The verse says: Since we know that the life of the Tathagata's true Dharma is gradually declining and perishing, like reaching the throat (critical), when the power of various afflictions increases, we should seek liberation and not be lax or negligent. Explanation: Nine hundred years after the Buddha's Parinirvana, Vasubandhu (Vasubandhu) composed various treatises, and the life of the true Dharma gradually declined and perished, just like a person about to die with breath reaching the throat, about to die soon. At this time, afflictions increase, and wise people should seek liberation and not be lax or negligent, giving rise to afflictions. Chapter on Refuting the Self Clouds dissipate, the moon appears, attachments disappear, and the light of emptiness shines. If we do not destroy wrong views, how can we reveal right views? There is indeed a reason for the intention of this chapter. Those guests who are attached to appearances, wanderers who have lost their way, the Dharma has no master, and the ego arises horizontally. Once the view of self arises, various delusions arise accordingly, drowning in the river of the Three Realms (Desire Realm, Form Realm, Formless Realm), deviating from the Eightfold Path. Isn't such a fault sad? The author of the treatise will cherish (sentient beings) as if cherishing his own children, with deep affection, stopping delusional thoughts, grieving and pitying them, so he composed this treatise. There are different views on attachment to self, totaling three types: first, the Vatsiputriya (Vatsiputriya), second, the Samkhya (Samkhya), and third, the Vaisheshika (Vaisheshika). The refutation of these three calculations, the detailed content is in the long treatise, now only explain the verses, can not be fully stated. Briefly cite the outline as a beginning. The Vatsiputriya is one of the eighteen schools. When the Buddha was in the world, there was a heretic named Vatsa. Now the attachments of this school are the same as those of this heretic, so it is named after him. In this chapter, the refutation first refutes the Vatsiputriya, then refutes the Samkhya, and finally refutes the Vaisheshika. Because this school is a disciple of the Buddha, but holds the same views as heretics, which is really inappropriate, so refute them first. Now wanting to refute them, first understand their calculations. The treatise says: However, the Vatsiputriya school holds that there is a Pudgala (Pudgala), whose substance is neither the same as nor different from the five Skandhas (Skandhas). The explanation says: They believe that the true self is called Pudgala, here called 'the one who repeatedly takes rebirth' (meaning constantly reincarnating in the six realms).
那滅。于轉無能。但由於我能捨此蘊。能續余蘊數取諸趣。故執實我體名補特伽羅。計我與蘊不一不異。非斷非常。若言蘊一。蘊滅我滅。便成斷見。若言蘊異。蘊滅我在。是則常見計。皆墮其邊。故知此我與五蘊法不一不異非斷非常。論主破云。汝所執我為實為假。若言是實。應與蘊異。有別性故。如色等實與受等異。又有實體。必應有因。如五蘊實從因生故。若計因生。是則無常。便違汝宗我非無常。若有實體。不從因生。應是無因。同外道見。又汝計我非無為也。若非因生。又非無為。汝所執我應成無用。若我是假。便同我說。無實我故 又彼部法有五法藏。三世為三。無為為四。我為第五不可說藏。我在生死。不可說與三世為一為異。若入涅槃。不可說與無為亦為一為異。故立此我為不可說藏 破云。我與前四法藏。若不可說為異故。即不應說為第五法藏。我與前四。若不可說為一故。即不可說為非第五。非第五者。即是前四法藏。既第五非第五俱不可說。但應建立前四法藏。上來理破 已下教證。論云。薄伽梵告梵志言。我說一切有。唯是十二處攝。若數取趣。非是處攝。無體理成。若是處攝。則不應言是不可說。又汝部誦契經亦言。諸所有眼。諸所有色。廣說乃至。苾芻當知。如來齊此。施設一切。建立
【現代漢語翻譯】 現代漢語譯本：因此，他們認為沒有能力阻止業力的流轉。但由於我能夠捨棄這個蘊（skandha，構成存在的要素），能夠延續其他蘊，從而在各個趣（gati，輪迴的去處）中不斷受生，所以執著於一個真實的我體，稱之為補特伽羅（pudgala，補特伽羅）。他們認為『我』與『蘊』既不是完全相同，也不是完全相異，既不是斷滅，也不是永恒。如果說『蘊』與『我』是相同的，那麼『蘊』滅時『我』也滅，這就成了斷見（ucchedadṛṣṭi，斷滅論）。如果說『蘊』與『我』是相異的，那麼『蘊』滅時『我』仍然存在，這就成了常見（śāśvatadṛṣṭi，常見論）。因此，他們認為這個『我』與五蘊（pañca-skandha，色、受、想、行、識）既不是完全相同，也不是完全相異，既不是斷滅，也不是永恒。 論主（論師）駁斥說：『你們所執著的『我』是真實的還是虛假的？如果說是真實的，那麼『我』應該與『蘊』相異，因為它具有不同的自性。就像色（rūpa，物質）等真實存在的事物與受（vedanā，感受）等不同。而且，具有實體的『我』必定應該有因（hetu，原因），就像五蘊這些真實存在的事物都是從因產生的。如果認為『我』是從因產生的，那麼『我』就是無常（anitya，無常），這就違背了你們宗派所主張的『我』不是無常的說法。如果『我』具有實體，但不是從因產生的，那麼『我』就應該是無因的，這與外道（tīrthika，非佛教的修行者）的觀點相同。而且，你們認為『我』不是無為法（asaṃskṛta-dharma，不依賴因緣的法）。如果『我』不是從因產生的，又不是無為法，那麼你們所執著的『我』就應該成為無用的東西。如果『我』是虛假的，那就與我的觀點相同，因為根本沒有真實的『我』。』 此外，該部派的法義中有五法藏（dharma-skandha，法蘊）：三世（tri-kāla，過去、現在、未來）為三，無為（asaṃskṛta，不生不滅）為四，『我』為第五個不可說藏（avyākṛta-skandha，不可言說的蘊）。『我』在生死（saṃsāra，輪迴）中時，不可說與三世是一還是異；『我』進入涅槃（nirvāṇa，寂滅）時，不可說與無為是一還是異。因此，他們設立這個『我』為不可說藏。 駁斥說：『『我』與前四個法藏，如果不可說是相異的，就不應該說『我』是第五法藏。『我』與前四個法藏，如果不可說是相同的，就不可說『我』不是第五法藏。不是第五法藏，那就是前四個法藏。既然第五法藏和非第五法藏都不可說，那就應該只建立前四個法藏。』以上是理證上的駁斥。 以下是教證。論中說：『薄伽梵（Bhagavān，世尊）告訴梵志（brāhmaṇa，婆羅門）說：我說一切有，都包含在十二處（dvādaśa-āyatana，內六處和外六處）之中。如果數取趣（pudgala，補特伽羅）不是十二處所包含的，那麼它就沒有實體，這在理上是成立的。如果是十二處所包含的，那麼就不應該說是不可說的。而且，你們部派所誦讀的契經（sūtra，經）也說：所有眼（cakṣu，眼根），所有色（rūpa，色塵），廣說乃至。苾芻（bhikṣu，比丘）當知，如來（tathāgata，如來）到此為止，施設一切，建立一切。』
【English Translation】 English version: Therefore, they believe that there is no ability to prevent the turning of karma. But because 'I' am able to abandon this skandha (aggregate, element of existence), and able to continue other skandhas, thus constantly being born in various gatis (realms of rebirth), they cling to a real 'I' entity, calling it pudgala (individual). They believe that the 'I' is neither completely the same as nor completely different from the skandhas, neither annihilated nor eternal. If it is said that the skandhas and the 'I' are the same, then when the skandhas cease, the 'I' also ceases, which becomes a annihilationist view (ucchedadṛṣṭi). If it is said that the skandhas and the 'I' are different, then when the skandhas cease, the 'I' still exists, which becomes an eternalist view (śāśvatadṛṣṭi). Therefore, they believe that this 'I' is neither completely the same as nor completely different from the five skandhas (pañca-skandha, form, feeling, perception, mental formations, and consciousness), neither annihilated nor eternal. The commentator refutes: 'Is the 'I' that you cling to real or false? If it is said to be real, then the 'I' should be different from the skandhas, because it has a different nature. Just like real things such as rūpa (form, matter) are different from vedanā (feeling, sensation). Moreover, the 'I' with substance must have a hetu (cause, reason), just like the five skandhas, which are real things, are all produced from causes. If it is believed that the 'I' is produced from causes, then the 'I' is anitya (impermanent), which contradicts the claim of your school that the 'I' is not impermanent. If the 'I' has substance but is not produced from causes, then the 'I' should be without cause, which is the same as the view of the tīrthikas (non-Buddhist practitioners). Moreover, you believe that the 'I' is not an asaṃskṛta-dharma (unconditioned dharma, a dharma that does not depend on conditions). If the 'I' is not produced from causes and is not an unconditioned dharma, then the 'I' that you cling to should become a useless thing. If the 'I' is false, then it is the same as my view, because there is no real 'I'.' Furthermore, in the teachings of that school, there are five dharma-skandhas (aggregates of dharma): the three times (tri-kāla, past, present, and future) are three, the unconditioned (asaṃskṛta, unarisen and unceasing) is four, and the 'I' is the fifth avyākṛta-skandha (unexplainable aggregate). When the 'I' is in saṃsāra (cyclic existence, rebirth), it cannot be said whether it is the same as or different from the three times; when the 'I' enters nirvāṇa (cessation, liberation), it cannot be said whether it is the same as or different from the unconditioned. Therefore, they establish this 'I' as the unexplainable aggregate. The refutation says: 'If the 'I' and the previous four dharma-skandhas cannot be said to be different, then it should not be said that the 'I' is the fifth dharma-skandha. If the 'I' and the previous four dharma-skandhas cannot be said to be the same, then it cannot be said that the 'I' is not the fifth dharma-skandha. If it is not the fifth dharma-skandha, then it is the previous four dharma-skandhas. Since both the fifth dharma-skandha and the non-fifth dharma-skandha cannot be said, then only the previous four dharma-skandhas should be established.' The above is the refutation in terms of reasoning. The following is scriptural evidence. The treatise says: 'The Bhagavān (Blessed One, the Buddha) told the brāhmaṇa (Brahmin): I say that all that exists is contained within the twelve āyatanas (sense bases, the six internal sense bases and the six external sense bases). If the pudgala (individual) is not contained within the twelve sense bases, then it has no substance, which is logically established. If it is contained within the twelve sense bases, then it should not be said to be unexplainable. Moreover, the sūtra (discourse, scripture) recited by your school also says: All eyes (cakṣu, eye sense), all forms (rūpa, form object), and so on. Bhikṣus (monks), know that the Tathāgata (Thus-Gone One, the Buddha) establishes and defines everything up to this point.'
一切。有實體法。此中無有補特伽羅。如何可說彼有實體。頻婆沙羅契經亦說。此中無有我我所性。唯有一切眾苦法體。將正已生。乃至廣說。據上理教。都無我性。如何犢子橫計執我耶。
從此論主引頌證破。于中有二。一正破。二流通。初有十七行頌。是正破。後有三行。是流通。初正破中。束成六分。一正顯真空分。第二明佛遍知分。第三置答益物分。第四因相不測分。第五果生先後分。第六業報難知分。就正顯真空分中。初是羅漢尼說。次是世尊說。今則是初。論云。有阿羅漢尼。名世羅(此云小山)為魔王說。
汝墮惡見趣 于空行聚中 妄執有有情 智者達非有 如即攬眾分 假相立為車 世俗立有情 應知攬諸蘊
釋曰。汝墮惡見趣者。摽魔過也。汝此魔王墮惡見趣。身見名惡。一障聖道。二為癡覆。三為惑因。稱之為惡。趣向生死。為流轉因。因之為趣。惡見即趣。名惡見趣 于空行聚中妄執有有情者。正釋惡見也。五蘊和合。名為行聚。都無作者。稱之為空。執實有情。為惡見也 智者達非有者。顯真空也。有情是假。聖達非有。既除我執。故顯真空 如即攬眾分至攬諸蘊者。舉喻釋成。初則喻顯。后則法合。攬輪輞等以成其車。車則是假。攬五蘊法以成有情。情
【現代漢語翻譯】 現代漢語譯本：一切法皆有實體。但此中並無補特伽羅（Pudgala，意為人我，或補特伽羅我）。如何能說它有實體呢？《頻婆沙羅契經》（Bimbisāra Sūtra）也說：『此中沒有我（ātman）和我所（ātmanīya）的性質，只有一切眾苦的法體，將要正確地生起。』乃至廣說。根據以上經文和道理，根本沒有我的性質。為何犢子部（Vātsīputrīya）要橫生執著，認為有我呢？
從此，論主引用偈頌來論證破斥。其中分為兩部分：一是正式破斥，二是流通。最初有十七行偈頌是正式破斥，後面有三行是流通。最初的正式破斥又可分為六個部分：一、正式顯明真空；二、闡明佛陀的遍知；三、設定問答以利益眾生；四、因的相狀難以測度；五、果的生起有先後；六、業報難以知曉。就正式顯明真空的部分來說，最初是羅漢尼（Arhantnī，證得阿羅漢果位的比丘尼）所說，其次是世尊（Bhagavān，佛陀的尊稱）所說。現在則是最初的部分。論中說：有一位阿羅漢尼，名叫世羅（Śīlā，意為小山），為魔王（Māra）說道：
『你墮入惡見之境，在空性的行聚中，妄執有有情（sattva，眾生）。智者了達實非有。猶如集合眾多部分，假立為車。世俗安立有情，應知是集合諸蘊（skandha，構成眾生身心的五種要素）。』
解釋：『你墮入惡見之境』，這是標明魔王的過失。你這位魔王墮入了惡見之境。身見被稱為惡，一是障礙聖道，二是為愚癡所覆蓋，三是惑亂的根源，所以稱之為惡。趣向生死輪迴，是流轉的原因，因為是原因所以稱為趣。惡見即是趣，所以名為惡見趣。『在空性的行聚中妄執有有情』，這是解釋惡見。五蘊和合，名為行聚，其中沒有作者，稱之為空。執著實有有情，是為惡見。『智者了達實非有』，這是顯明真空。有情是虛假的，聖者了達它並非實有。既然除去了我執，所以顯明真空。『猶如集合眾多部分，乃至集合諸蘊』，這是用比喻來解釋說明。先用比喻來顯明，然後用法來合。集合輪輞等構成車，車是虛假的。集合五蘊法構成有情，有情也是虛假的。
【English Translation】 English version: Everything has substance (dravya). But there is no Pudgala (person, or Pudgala-ātman) in it. How can it be said to have substance? The Bimbisāra Sūtra also says: 'There is no nature of self (ātman) or what belongs to self (ātmanīya) in it, only the Dharma-body of all suffering, which will arise correctly.' And so on. According to the above scriptures and reasoning, there is no nature of self at all. Why does the Vātsīputrīya school stubbornly insist on the existence of a self?
From this point, the master of the treatise quotes verses to argue against and refute. It is divided into two parts: first, a formal refutation, and second, a circulation. The first seventeen lines of verses are the formal refutation, and the last three lines are the circulation. The initial formal refutation can be divided into six parts: 1. Formally revealing emptiness (śūnyatā); 2. Clarifying the Buddha's omniscience; 3. Setting up questions and answers to benefit sentient beings; 4. The characteristics of causes are difficult to fathom; 5. The arising of effects has a sequence; 6. Retribution of karma is difficult to know. Regarding the part of formally revealing emptiness, the first is what the Arhantnī (a bhikkhunī who has attained the state of Arhat) said, and the second is what the Bhagavan (the Blessed One, a respectful title for the Buddha) said. Now it is the first part. The treatise says: There was an Arhantnī named Śīlā (meaning 'small mountain'), who said to the Māra (demon king):
'You have fallen into the realm of evil views, falsely clinging to the existence of sentient beings (sattva) in the aggregation of empty phenomena. The wise realize that it is not real. Just as a cart is nominally constructed by assembling many parts, sentient beings are conventionally established by aggregating the skandhas (the five aggregates that constitute the mind and body of sentient beings).'
Explanation: 'You have fallen into the realm of evil views,' this indicates the fault of the Māra. You, this Māra, have fallen into the realm of evil views. The view of self is called evil, firstly because it obstructs the holy path, secondly because it is covered by ignorance, and thirdly because it is the root of delusion, so it is called evil. Heading towards the cycle of birth and death is the cause of transmigration, and because it is the cause, it is called a direction (gati). Evil view is the direction, so it is called the direction of evil views. 'Falsely clinging to the existence of sentient beings in the aggregation of empty phenomena,' this explains the evil view. The aggregation of the five skandhas is called the aggregation of phenomena, in which there is no agent, so it is called emptiness. Clinging to the real existence of sentient beings is an evil view. 'The wise realize that it is not real,' this reveals emptiness. Sentient beings are false, and the wise realize that they are not real. Since the attachment to self is removed, emptiness is revealed. 'Just as assembling many parts, and even assembling the skandhas,' this uses a metaphor to explain. First, the metaphor is used to reveal, and then the Dharma is used to combine. Assembling rims and spokes constitutes a cart, and the cart is false. Assembling the five skandhas constitutes sentient beings, and sentient beings are also false.
何得實。
其次世尊。于雜阿笈摩中。為婆羅門婆抱梨說(婆抱梨此云棗。父母憐子。目此棗名也)。
婆抱梨諦聽 能解諸結法 謂依心故染 亦依心故凈 我實無我性 顛倒故執有 無有情無我 唯有有因法 謂十二有支 所攝蘊處界 審思此一切 無補特伽羅 既觀內是空 觀外空亦爾 能修空觀者 亦都不可得
釋曰。婆抱梨諦聽能解諸結法者。勸聽法也。結謂結縛。解結妙法汝能聽之 謂依心故染亦依心故凈者。標所說法也。心染即染。心凈便凈。汝依凈心結能解矣 我實無我性顛倒故執有者。釋前依心染也。都無實我。橫計作者。倒想起其心成染焉 無有情無我唯有有因法者。標依心凈也。果由因起。名有因法。但由因力。果遂得生。果由因生。實無作者。故無我見也。因果和合。假名為人。故無有情也。達有因法。情我見滅。心便凈矣 謂十二有支至亦都不可得者。釋前有因法也。十二有支。蘊處界三。此一切法唯有因果。無數取趣。但有情身無數取趣。即是內空。外非情法。亦復法空。修此空觀 亦不可得。詳此經頌。是佛世尊于小乘經密談大乘。真空之理於是盡矣。犢子部難。若無實我。是則世尊非一切智。要因真我。非剎那滅。方頓遍知。以心
【現代漢語翻譯】 現代漢語譯本 如何才能證得真實？
其次，世尊在《雜阿含經》中，為婆羅門婆抱梨（婆抱梨，意為棗。父母憐愛孩子，用棗來命名）說道：
『婆抱梨仔細聽，能解開各種煩惱束縛的法。 因為依心而有染污，也依心而得清凈。 實際上我沒有自性，因為顛倒妄想才執著為有。 沒有有情，沒有我，只有有因之法。 即十二有支，所包含的蘊、處、界。 仔細思維這一切，沒有補特伽羅（補特伽羅，意為『人』或『個體』）。 既然觀察到內在是空，觀察外在也是如此。 能修習空觀的人，也是不可得的。』
解釋：『婆抱梨仔細聽，能解開各種煩惱束縛的法』，這是勸人聽法。結，指的是結縛。你能聽聞解開煩惱束縛的妙法。 『因為依心而有染污，也依心而得清凈』，這是標明所說的法。心染污就染污，心清凈就清凈。你依靠清凈的心，就能解開煩惱束縛。 『實際上我沒有自性，因為顛倒妄想才執著為有』，這是解釋前面所說的依心染污。本來沒有真實的我，卻橫生計度，認為有作者。顛倒妄想，使心成為染污。 『沒有有情，沒有我，只有有因之法』，這是標明依心清凈。果由因生起，名為有因之法。只是由於因的力量，果才能得以產生。果由因生，實際上沒有作者，所以沒有我見。因果和合，假名為人，所以沒有有情。通達有因之法，情見我見消滅，心就清凈了。 『即十二有支到也是不可得的』，這是解釋前面的有因之法。十二有支，蘊、處、界三者。這一切法只有因果，沒有數取的去處。只有有情之身沒有數取的去處，這就是內空。外在的非有情之法，也是法空。修習這種空觀，也是不可得的。詳細分析這段經文，是佛世尊在小乘經典中秘密談論大乘的真空之理，其中的道理都說盡了。犢子部（一個佛教部派的名稱）提出疑問，如果沒有真實的我，那麼世尊就不是一切智者。必須要有真實的我，不是剎那生滅，才能頓然普遍知曉。用心（思考）。
【English Translation】 English version How can one attain reality?
Secondly, the World Honored One, in the Samjukta Agama, spoke to the Brahmin Bahubali (Bahubali, meaning 'date'. Parents love their child and name him after a date):
'Bahubali, listen carefully, (to the) Dharma that can untie all knots. Because of the mind, there is defilement; also because of the mind, there is purity. In reality, I have no self-nature; due to inverted thinking, one clings to existence. There is no sentient being, no self; there is only Dharma with causes. Namely, the twelve Nidanas, the aggregates, sense bases, and realms they encompass. Carefully contemplate all of this; there is no Pudgala (Pudgala, meaning 'person' or 'individual'). Since one observes that the internal is empty, one observes that the external is also empty. One who can cultivate the contemplation of emptiness is also unattainable.'
Explanation: 'Bahubali, listen carefully, (to the) Dharma that can untie all knots,' this is encouraging listening to the Dharma. Knot refers to bondage. You can listen to the wonderful Dharma that unties the knots of affliction. 'Because of the mind, there is defilement; also because of the mind, there is purity,' this is stating the Dharma being taught. If the mind is defiled, then there is defilement; if the mind is pure, then there is purity. If you rely on a pure mind, you can untie the knots. 'In reality, I have no self-nature; due to inverted thinking, one clings to existence,' this explains the aforementioned defilement arising from the mind. Originally, there is no real self, yet one arbitrarily calculates and believes there is an agent. Inverted thinking causes the mind to become defiled. 'There is no sentient being, no self; there is only Dharma with causes,' this states the purity arising from the mind. The effect arises from the cause, and is called Dharma with causes. Only due to the power of the cause can the effect be produced. The effect arises from the cause, and in reality there is no agent, therefore there is no self-view. The union of cause and effect is falsely called a person, therefore there is no sentient being. Understanding the Dharma with causes extinguishes the views of sentient beings and self, and the mind becomes pure. 'Namely, the twelve Nidanas to also unattainable,' this explains the aforementioned Dharma with causes. The twelve Nidanas, the aggregates, sense bases, and realms. All these Dharmas only have cause and effect; there is no place for taking. Only the body of a sentient being has no place for taking, and this is internal emptiness. External non-sentient Dharmas are also empty of Dharma. Cultivating this contemplation of emptiness is also unattainable. Analyzing this sutra verse in detail, it is the World Honored One secretly discussing the principle of Great Vehicle's true emptiness in the Small Vehicle sutras, and the reasoning within is completely explained. The Vatsiputriya school (name of a Buddhist school) raises the question, if there is no real self, then the World Honored One is not omniscient. There must be a real self, not momentary arising and ceasing, in order to have sudden and universal knowledge. (Think) with the mind.
心所剎那剎那異生滅故。故心心所非頓遍知。論主答云。但約相續有堪能故。知一切法名一切智。非由一念能頓遍知。
從此已下舉頌以答。即是第二明佛遍知分。于中有二。一舉頌正明。第二引頌證成。今則是初。頌曰。
由相續有能 如火食一切 如是一切智 非由頓遍知
釋曰。火食一切。豈一念火能燒一切。但約相續說燒一切。佛智亦爾。但據相續名一切智。
從此第二引證。犢子部問。如何得知。約相續說。知一切法非我遍知。論主答云。說佛世尊有三世故。犢子部問。於何處說。
從此論主引頌成證。如有頌曰。
若過去諸佛 若未來諸佛 及現在諸佛 皆滅眾生憂
釋曰。此頌既說有三世佛。故約佛智。于相續位。知一切法不由於我能頓遍知。以佛世尊三世攝故。彼此計我體是佛世尊。復說我體非三世攝。此頌既說佛在三世。故汝計我非是世尊。我既非佛。明知遍知不由於我名頓遍知。理亦應爾。
俱舍論頌疏論本第二十九 大正藏第 41 冊 No. 1823 俱舍論頌疏論本
俱舍論頌疏論本卷第三十
從此第三置答益物分。先難后答。犢子部難。若補特伽羅即諸蘊者。世尊何不說命者即身。論主答云。觀能問者阿
【現代漢語翻譯】 現代漢語譯本：心和心所（Citta-caitta，心理活動及其伴隨的精神因素）是剎那剎那異生滅的，因此，心和心所不是頓然普遍知曉一切的。論主回答說：只是就相續（Samtāna，連續不斷）而言，具有這種能力，知曉一切法（Dharma，佛法）才被稱為一切智（Sarvajña，全知）。並非憑藉一念就能頓然普遍知曉一切。
從這裡開始，以下引用偈頌來回答，這就是第二部分，闡明佛陀的遍知。其中有兩點：一是引用偈頌正面闡明，二是引用偈頌來證實。現在是第一點。偈頌說：
『由相續有能，如火食一切，如是一切智，非由頓遍知。』
解釋說：火燒一切，難道是一念之火就能燒盡一切嗎？只是就相續而言，才說燒一切。佛智也是這樣，只是根據相續才被稱為一切智。
從這裡開始是第二點，引用來證實。犢子部（Vātsīputrīya，佛教部派之一）提問：如何得知是就相續而言？知曉一切法不是憑藉我的普遍知曉。論主回答說：因為佛陀世尊有三世（過去、現在、未來）的說法。犢子部問：在何處說的？
從這裡論主引用偈頌來證實。如有偈頌說：
『若過去諸佛，若未來諸佛，及現在諸佛，皆滅眾生憂。』
解釋說：這首偈頌既然說了有三世佛，所以就佛智而言，在相續的位次上，知曉一切法不是由於我能頓然普遍知曉。因為佛陀世尊包含在三世之中。你們認為我的本體就是佛陀世尊，又說我的本體不包含在三世之中。這首偈頌既然說了佛在三世，所以你們認為我不是世尊。我既然不是佛，就明確知道普遍知曉不是由於我，也不是頓然普遍知曉。道理也應該是這樣。
《俱舍論頌疏論本》第二十九卷 大正藏第 41 冊 No. 1823 《俱舍論頌疏論本》
《俱舍論頌疏論本》卷第三十
從這裡開始是第三部分，設定回答來利益眾生。先提問后回答。犢子部提問：如果補特伽羅（Pudgala，不可說我）就是諸蘊（Skandha，構成個體的五種要素）的話，世尊為什麼不說命者就是身？論主回答說：觀察提問者啊
【English Translation】 English version: Because mind and mental factors (Citta-caitta, mental activity and its accompanying mental factors) arise and perish differently in each moment, therefore, mind and mental factors are not able to know everything universally and instantaneously. The master of the treatise replies: It is only in terms of continuity (Samtāna, continuous stream) that there is the capacity to know all dharmas (Dharma, Buddhist teachings), which is called all-knowing (Sarvajña, omniscience). It is not through a single thought that one can know everything universally and instantaneously.
From here onwards, verses are cited to answer, which is the second part, clarifying the Buddha's omniscience. There are two points: first, citing verses to directly clarify; second, citing verses to prove. Now is the first point. The verse says:
'Because of the ability of continuity, like fire consuming everything, similarly, all-knowing is not through instantaneous universal knowledge.'
The explanation says: Fire consumes everything, but is it that a single moment of fire can burn everything? It is only in terms of continuity that it is said to burn everything. The Buddha's wisdom is also like this, it is only based on continuity that it is called all-knowing.
From here onwards is the second point, citing to prove. The Vātsīputrīya (a Buddhist school) asks: How is it known that it is in terms of continuity? Knowing all dharmas is not through my universal knowledge. The master of the treatise replies: Because it is said that the Buddha, the World-Honored One, has three times (past, present, future). The Vātsīputrīya asks: Where is it said?
From here, the master of the treatise cites verses to prove. As the verse says:
'If the Buddhas of the past, if the Buddhas of the future, and the Buddhas of the present, all extinguish the sorrows of sentient beings.'
The explanation says: Since this verse says that there are Buddhas of the three times, therefore, in terms of the Buddha's wisdom, in the position of continuity, knowing all dharmas is not because I can know everything universally and instantaneously. Because the Buddha, the World-Honored One, is included in the three times. You believe that my essence is the Buddha, the World-Honored One, and you also say that my essence is not included in the three times. Since this verse says that the Buddha is in the three times, therefore, you believe that I am not the World-Honored One. Since I am not the Buddha, it is clear that universal knowledge is not because of me, nor is it instantaneous universal knowledge. The principle should also be like this.
Abhidharmakośabhāṣya-ṭīkā, Volume 29 Taishō Tripiṭaka, Volume 41, No. 1823, Abhidharmakośabhāṣya-ṭīkā
Abhidharmakośabhāṣya-ṭīkā, Volume 30
From here onwards is the third part, setting up answers to benefit sentient beings. First ask, then answer. The Vātsīputrīya asks: If the Pudgala (ineffable self) is the same as the skandhas (the five aggregates that constitute an individual), why doesn't the World-Honored One say that the life-bearer is the same as the body? The master of the treatise replies: Observe the questioner, ah.
世耶故(阿世耶此云意樂)謂由問者執一實我。名為命者。依此問佛。命者與身為一為異。故佛答。以我無體。一異不成。如不可答龜毛硬軟。本無龜毛。答何硬軟。命者本無。答何一異。觀問者意故佛不答。古昔諸師已解此結。昔有大德。名曰龍軍。三明六通具八解脫。於時一畢鄰陀王至大德所。作如是說。我今來意欲請所疑。然諸沙門性好多語。尊能直答。我當請問。大德受請。王即問言。命者與身為一為異。大德答言。此不應記。王言。豈不先有要耶。今何異言。不答前問。大德責曰。我欲問疑。然諸國王性好多語。王能直答。我當發問。王便受教。大德問言。大王宮中諸庵羅樹所生果味。為醋為甘。王言。宮中本無此樹。大德復責。先無要耶。今何異言。不答所問。王言。宮中此樹既無。容可答言果味甘醋。大德誨曰。命者亦無。如何可言與身一異。又犢子問。佛何不說命者都無。答亦觀問者阿世耶故。問者謂蘊因果相續。名為命者。依此發問。世尊答命者都無。彼墮邪見。謂無因果。故佛不說。又問。佛何不說假名命者。答觀彼問者。未能得了緣起理故。非受真空正法器故。故不為說假有命者。理必應爾。如世尊告阿難陀言。有性筏蹉(此云犢子)出家外道。來至我所。作是問言。我於世間為有我非有我。
【現代漢語翻譯】 現代漢語譯本 阿世耶（意樂）是指提問者執著於一個真實存在的『我』。這個『我』被稱為『命者』。提問者據此詢問佛陀，『命者』與身體是一體的還是分離的。因此，佛陀回答說，因為『我』沒有實體，所以一體或分離的說法都不能成立。這就像不能回答龜毛是硬還是軟一樣，因為根本沒有龜毛，又如何回答硬軟呢？『命者』本來就不存在，又如何回答一體或分離呢？佛陀是觀察提問者的意圖才不回答的。 古時候的許多法師已經解釋過這個疑問。過去有一位大德，名叫龍軍，精通三明六通，具備八解脫。當時，一位名叫畢鄰陀的國王來到大德處，這樣說道：『我今天來的目的是想請教一些疑問，但是許多沙門喜歡說很多話，如果您能直接回答，我就提問。』大德接受了他的請求。國王立即問道：『命者與身體是一體的還是分離的？』大德回答說：『這個問題不應該被記述。』國王說：『難道不是事先有約定嗎？現在為什麼說不同的話，不回答之前的問題呢？』大德責問道：『我想問一些疑問，但是許多國王喜歡說很多話，如果您能直接回答，我就提問。』國王便接受了教誨。大德問道：『大王宮中所有的庵羅樹所結的果實，味道是酸的還是甜的？』國王說：『宮中本來就沒有這種樹。』大德再次責問道：『難道不是事先有約定嗎？現在為什麼說不同的話，不回答所問的問題呢？』國王說：『宮中既然沒有這種樹，當然可以回答果實是甜的還是酸的。』大德教誨說：『命者』也不存在，又怎麼能說與身體是一體還是分離呢？ 此外，犢子（Vatsa）問，佛陀為什麼不說『命者』完全不存在？回答也是因為觀察提問者的阿世耶（意樂）。提問者認為蘊、因果相續就是『命者』，並據此提問。如果世尊回答『命者』完全不存在，他就會墮入邪見，認為沒有因果。所以佛陀沒有這樣說。又問，佛陀為什麼不說假名『命者』？回答是觀察到提問者尚未理解緣起之理，不是接受真空正法的根器，所以沒有為他說假有『命者』。道理必然是這樣。例如，世尊告訴阿難陀說：『有一個性筏蹉（犢子）出家的外道，來到我這裡，這樣問道：我對世間來說，是有我還是沒有我？』
【English Translation】 English version Āśaya (intention) refers to the questioner's attachment to a real 'self'. This 'self' is called 'jīva' (life-principle). Based on this, the questioner asks the Buddha whether the 'jīva' and the body are the same or different. Therefore, the Buddha answers that because the 'self' has no substance, the statement of being the same or different cannot be established. It's like not being able to answer whether the hair of a tortoise is hard or soft, because there is no tortoise hair at all, how can one answer hard or soft? The 'jīva' does not exist originally, so how can one answer the same or different? The Buddha did not answer because he observed the questioner's intention. Many masters in ancient times have already explained this question. In the past, there was a great virtuous one named Long Jun, who was proficient in the Three Vidyās (three kinds of knowledge) and Six Supernormal Powers, and possessed the Eight Liberations. At that time, a king named Bīlindha came to the great virtuous one and said: 'My purpose in coming today is to ask some questions, but many śrāmaṇas (ascetics) like to talk a lot. If you can answer directly, I will ask questions.' The great virtuous one accepted his request. The king immediately asked: 'Is the 'jīva' the same as the body or different?' The great virtuous one replied: 'This question should not be recorded.' The king said: 'Wasn't there a prior agreement? Why are you saying something different now, not answering the previous question?' The great virtuous one rebuked: 'I want to ask some questions, but many kings like to talk a lot. If you can answer directly, I will ask questions.' The king then accepted the teaching. The great virtuous one asked: 'What is the taste of the fruits produced by all the āmra (mango) trees in the king's palace, sour or sweet?' The king said: 'There is no such tree in the palace.' The great virtuous one rebuked again: 'Wasn't there a prior agreement? Why are you saying something different now, not answering the question?' The king said: 'Since there is no such tree in the palace, of course one can answer whether the fruit is sweet or sour.' The great virtuous one taught: 'The 'jīva' also does not exist, so how can one say whether it is the same as the body or different?' In addition, Vatsa asked, why didn't the Buddha say that the 'jīva' does not exist at all? The answer is also because he observed the questioner's āśaya (intention). The questioner believes that the skandhas (aggregates), the continuity of cause and effect, are the 'jīva', and asks questions based on this. If the World-Honored One answered that the 'jīva' does not exist at all, he would fall into wrong views, thinking that there is no cause and effect. Therefore, the Buddha did not say this. Also asked, why didn't the Buddha say the nominal 'jīva'? The answer is that he observed that the questioner had not yet understood the principle of dependent origination and was not a vessel for receiving the true Dharma of emptiness, so he did not tell him about the hypothetical 'jīva'. The principle must be like this. For example, the World-Honored One told Ānanda: 'There is an ascetic of another path named Vatsa, who came to me and asked: For me, in the world, is there a self or is there no self?'
佛不為記。所以者何。若記為有。違法真理。實無我故。若記為無。增彼愚惑。彼便謂我先有今無。對有我愚。此無我愚為過更甚。若執有我。則墮常邊。若執無我。便墮斷邊。執我是常。為我修福。執我斷滅。便謂身無。更何修福。此二輕重如經說言。寧起我見。如須彌山。不起斷見。如芥子許。上來依論略此問答。
從此舉頌正明置答益物分。于中有二。一經部師中鳩摩邏多頌。第二論主頌 今則是初。頌曰。
觀為見所傷 及壞諸善業 故佛說正法 如牝虎銜子 執真我為有 則為見牙傷 撥俗我為無 便壞善業果
釋曰。觀為見所傷者。標不說有我也 及壞諸善業者。標不說我無也 故佛說正法如牝虎銜子者。舉喻釋成也。如虎銜子。太急則傷。太緩則墮 執真我為有則為見牙傷者。釋初句也。執我之見猶如其牙。必傷於人。合前太急喻也 撥俗我為無便壞善業子者。釋第二句也。因果相續世為假我。撥此為無。便壞善業。如子生勝果故。合前大緩喻也。
從此第二復說頌言。
由實命者無 佛不言一異 恐撥無假我 亦不說都無 謂蘊相續中 有業果命者 若說無命者 彼撥此為無 不說諸蘊中 有假名命者 由觀發問者 無力解真空
【現代漢語翻譯】 現代漢語譯本：佛陀不做任何記別（不做肯定或否定的回答）。為什麼呢？如果記別為『有』，就違背了真理，因為實際上沒有『我』這個實體。如果記別為『無』，就會增加那些愚昧者的迷惑，他們會認為『我』先前存在而現在消失了。相對於執著于『有我』的愚癡，這種執著于『無我』的愚癡危害更大。如果執著于『有我』，就會墮入常邊（認為『我』是永恒不變的）；如果執著于『無我』，就會墮入斷邊（認為『我』徹底斷滅）。執著于『我是常』，就會爲了『我』而修福；執著于『我斷滅』，就會認為身體死後什麼都沒有了，還修什麼福呢？這兩種錯誤的嚴重程度，正如經中所說：寧願生起像須彌山那樣大的『我見』，也不要生起像芥子那樣小的『斷見』。以上是依據論典簡略地回答了這個問題。
從這裡開始，舉出偈頌來正式闡明佛陀不作記別是爲了利益眾生。其中有兩種偈頌：一是經部師鳩摩羅多（Kumaralata）的偈頌，二是論主的偈頌。現在先說第一種。偈頌說：
『觀察如果被邪見所傷害，以及破壞各種善業，所以佛陀宣說正法，就像母老虎銜著幼崽一樣。執著于真實的『我』為『有』，就會被邪見的牙齒所傷害；否定世俗的『我』為『無』，就會破壞善業的果報。』
解釋：『觀察如果被邪見所傷害』，這是標明佛陀不說『有我』的原因。『以及破壞各種善業』，這是標明佛陀不說『無我』的原因。『所以佛陀宣說正法，就像母老虎銜著幼崽一樣』，這是用比喻來解釋說明。就像老虎銜著幼崽，太緊就會傷害幼崽，太鬆就會讓幼崽掉落。
『執著于真實的『我』為『有』，就會被邪見的牙齒所傷害』，這是解釋第一句。執著于『我』的見解就像牙齒一樣，一定會傷害人，這相當於前面說的『太緊』的比喻。『否定世俗的『我』為『無』，就會破壞善業的果報』，這是解釋第二句。因果相續，世俗上存在一個假立的『我』，否定這個『我』為『無』，就會破壞善業，因為善業能產生殊勝的果報，這相當於前面說的『太鬆』的比喻。
從這裡開始，第二首偈頌說：
『由於真實的命者（靈魂）不存在，所以佛陀不說『一』或『異』（與五蘊是一還是異）。因為害怕否定了假立的『我』，所以也不說完全沒有『我』。認為在五蘊相續中，有業果和命者存在。如果說沒有命者，他們就會否定這個（假立的『我』）為『無』。不說在諸蘊中，有假名安立的命者，因為觀察提問者，沒有能力理解真空（sunyata）。』
【English Translation】 English version: The Buddha did not make any pronouncements (neither affirming nor denying). Why? If a pronouncement were made affirming 'existence', it would violate the true principle, because in reality there is no 'self' as an entity. If a pronouncement were made affirming 'non-existence', it would increase the confusion of those who are ignorant, who would think that 'I' previously existed but now have disappeared. Compared to the ignorance of clinging to 'existence of self', this ignorance of clinging to 'non-existence of self' is even more harmful. If one clings to 'existence of self', one will fall into the extreme of permanence (believing that 'self' is eternal and unchanging); if one clings to 'non-existence of self', one will fall into the extreme of annihilation (believing that 'self' is completely extinguished). Clinging to 'I am permanent', one will cultivate merit for 'myself'; clinging to 'I am annihilated', one will think that after the body dies, there is nothing left, so why cultivate merit? The severity of these two errors is as the sutra says: It is better to give rise to a 'self-view' as large as Mount Sumeru (Sumeru: a sacred mountain in Buddhist cosmology) than to give rise to a 'annihilation-view' as small as a mustard seed. The above is a brief answer to this question based on the treatises.
From here, verses are cited to formally clarify that the Buddha's non-pronouncement is for the benefit of sentient beings. Among them are two types of verses: first, the verses of the Sutra Master Kumaralata (Kumaralata: a Buddhist scholar); second, the verses of the Treatise Master. Now, let's start with the first one. The verse says:
'Observation if harmed by wrong views, and destroys various virtuous deeds, therefore the Buddha proclaims the Dharma, like a tigress carrying her cub. Clinging to the true 'self' as 'existent', one will be harmed by the teeth of wrong views; denying the conventional 'self' as 'non-existent', one will destroy the fruits of virtuous deeds.'
Explanation: 'Observation if harmed by wrong views', this indicates the reason why the Buddha does not say 'existence of self'. 'And destroys various virtuous deeds', this indicates the reason why the Buddha does not say 'non-existence of self'. 'Therefore the Buddha proclaims the Dharma, like a tigress carrying her cub', this is explained using a metaphor. Just like a tiger carrying her cub, too tight will harm the cub, too loose will let the cub fall.
'Clinging to the true 'self' as 'existent', one will be harmed by the teeth of wrong views', this explains the first sentence. Clinging to the view of 'self' is like teeth, it will definitely harm people, which is equivalent to the 'too tight' metaphor mentioned earlier. 'Denying the conventional 'self' as 'non-existent', one will destroy the fruits of virtuous deeds', this explains the second sentence. Cause and effect continue, and there is a conventionally established 'self' in the world. Denying this 'self' as 'non-existent' will destroy virtuous deeds, because virtuous deeds can produce excellent results, which is equivalent to the 'too loose' metaphor mentioned earlier.
From here, the second verse says:
'Because the real life-entity (soul) does not exist, the Buddha does not say 'one' or 'different' (whether it is one with or different from the five skandhas). Because of fear of denying the conventionally established 'self', he also does not say that there is completely no 'self'. Thinking that in the continuum of the five skandhas, there are karmic results and a life-entity. If it is said that there is no life-entity, they will deny this (conventionally established 'self') as 'non-existent'. He does not say that in the skandhas, there is a nominally established life-entity, because observing the questioner, there is no ability to understand emptiness (sunyata: the doctrine that phenomena are devoid of intrinsic existence).'
如是觀筏蹉 意樂差別故 彼問有無我 佛不答有無
釋曰。由實命者無佛不言一異者。釋置記所以也 恐撥無假我亦不說都無者。摽不說無實命者所以也 謂蘊相續中至彼撥此為無者。釋前標也。謂蘊相續由業引果。於此業果。假立命者。若聞佛說無實命者。聞者不解。便撥假命。亦以為無。便墮斷見。故佛不說 不說諸蘊中至無力解真空者明不說假命所以也。假名命者真空之理。發問者愚。非受法器。故佛不說 如是觀筏蹉至佛不答有無者。結成置記也。筏蹉意樂。我有是常。我無謂斷。佛觀此意。故不為答。說有違理。說無斷善。置記之答於斯盡焉。
次破數論難言決定有我。事用必待事用者故。謂如識等能了等用。必待有我以為所依。識等方能有了等用。能了之者即是我也。如天授行必待天授。天授是我。行即事用。故知事用必待於我。論主釋通云。天授能行無別行者。即此天授運之動轉。從此至彼。相續生時。說為行。離天授外。無別有行。然此行時。前念為因。引發後果。因是行者。無別我也。如天授能行。識能了亦爾。如天授身能為識因。世間亦謂天授能了。然諸聖者為順世間。亦說天授是能了者。又解。或識于境相續生時。前識為因。引后識起。說前因識名能了者。亦無有失。
【現代漢語翻譯】 現代漢語譯本： 『如是觀筏蹉（Vatsa，人名），意樂差別故，彼問有無我，佛不答有無。』
釋曰：『由實命者無佛不言一異者。』解釋了佛陀保持沉默的原因。因為恐怕有人否定假我的存在，所以佛陀也不說完全沒有我。這表明了佛陀不說實命的原因。『謂蘊相續中至彼撥此為無者。』解釋了前面的標示。意思是說，五蘊的相續由業力牽引產生果報，於此業果之上，假立為命者。如果聽聞佛陀說沒有實命，聽者不理解，便會否定假命，也認為沒有，從而墮入斷見。所以佛陀不說。
『不說諸蘊中至無力解真空者』，說明了不說假命的原因。假名命者是真空的道理，發問者愚昧，不是接受佛法的器皿，所以佛陀不說。『如是觀筏蹉至佛不答有無者』，總結了保持沉默的原因。筏蹉的意樂是，『我有』是常，『我無』是斷。佛陀觀察到這種意樂，所以不為他回答。說『有』違背真理，說『無』斷滅善根。保持沉默的回答就在這裡結束了。
接下來，爲了駁斥數論派的詰難，他們認為『決定有我』，因為事物的功用必定依賴於使用事物的人。例如，識等具有能了別的功用，必定依賴於『我』作為所依，識等才能具有了別的功用。能了別的人就是『我』。就像天授（Devadatta，人名）行走必定依賴於天授，天授就是『我』，行走就是功用。所以知道事物的功用必定依賴於『我』。
數論派的論主解釋說：『天授能行，沒有另外的行者。』就是說，天授的運動和運轉，從此處到彼處，相續產生時，就說是行走。離開天授之外，沒有另外的行走。然而行走的時候，前念是因，引發後來的果。因是行者，沒有另外的『我』。就像天授能行走，識能了別也是這樣。就像天授的身體能作為識的因，世間也說天授能了別。然而聖者爲了順應世間，也說天授是能了別的人。另一種解釋是，或者識對於境界相續產生時，前識作為因，引發后識生起，說前因識名為能了別的人，也沒有過失。
【English Translation】 English version: 'Thus, Vatsa (Vatsa, a person's name) is observed, due to differences in inclination. He asked whether there is a self or not, and the Buddha did not answer whether there is or is not.'
Explanation: 'Because there is no real self, the Buddha did not speak of oneness or difference.' This explains why the Buddha remained silent. Fearing that someone might deny the existence of the false self, the Buddha did not say that there is absolutely no self. This indicates why the Buddha did not speak of a real self. 'Referring to the continuity of the skandhas (aggregates) to the point where they deny this as non-existent' explains the preceding indication. It means that the continuity of the five skandhas is drawn by karma to produce results. Upon these karmic results, a 'self' is falsely established. If one hears the Buddha say that there is no real self, the listener, not understanding, will deny the false self and also think that it does not exist, thereby falling into nihilistic views. Therefore, the Buddha did not speak.
'Not speaking of the skandhas to the point of being unable to understand emptiness' explains why the false self is not spoken of. The principle of emptiness is the truth of the falsely named self. The questioner is foolish and not a vessel for receiving the Dharma, so the Buddha did not speak. 'Thus, observing Vatsa to the point where the Buddha did not answer whether there is or is not' summarizes the reason for remaining silent. Vatsa's inclination is that 'I have' is permanent, and 'I have not' is annihilation. The Buddha observed this inclination, so he did not answer him. Saying 'there is' violates the truth, and saying 'there is not' destroys the roots of goodness. The answer of remaining silent ends here.
Next, to refute the challenge of the Samkhya school, they argue that 'there is definitely a self' because the function of things must depend on the user of things. For example, consciousness and other functions of discernment must depend on the 'self' as a basis, so that consciousness and other functions can have the function of discernment. The one who can discern is the 'self'. Just as Devadatta (Devadatta, a person's name) walking must depend on Devadatta, Devadatta is the 'self', and walking is the function. Therefore, it is known that the function of things must depend on the 'self'.
The proponent of the Samkhya school explains: 'Devadatta can walk, and there is no other walker.' That is to say, Devadatta's movement and operation, from here to there, when continuously arising, is called walking. Apart from Devadatta, there is no other walking. However, when walking, the previous thought is the cause, which leads to the subsequent result. The cause is the walker, and there is no other 'self'. Just as Devadatta can walk, consciousness can also discern. Just as Devadatta's body can be the cause of consciousness, the world also says that Devadatta can discern. However, the sages, in order to conform to the world, also say that Devadatta is the one who can discern. Another explanation is that when consciousness continuously arises in relation to an object, the previous consciousness is the cause, which leads to the arising of the subsequent consciousness. Saying that the previous causal consciousness is called the one who can discern is also without fault.
世間于因說作者故。如說鐘鼓名為能鳴。聲是所鳴 非鐘鼓也。謂鐘鼓能生於聲。即說鐘鼓名為能鳴。亦是于因說作者故。故知識因名能了者。離識之外無別有我名能了者也。又解。或如燈能行。識能了亦爾。燈焰相續說名燈行。無別行也。即識于境相續生時。說名能了。離之無能了者也。數論又難。若后識生。從識非我。何緣后識不恒似前及三性心不定生耶。若有實我。此即無妨。謂我自在能令于識不恒相似及不定生。理無妨矣。論主通云。識由異相令后異前。謂諸有為自性法爾微細相續。由異相力后必異前。非由我也。若不爾者。應無出定。以入定時相續相似。既有出定。故知后念必異前也。又諸心生必有定次。更無雜亂。如二十心相生者也。亦有少分行相等心。方能相生。種性別故。如女心無間起莊嚴身心。或起染污心。或起夫心。或起子心此心起時必熏成種。后從此諸心相續轉變差別。還生女心。如是女心后能生起嚴污心等。異嚴污等即不能生。故知女心生嚴污等。若是男心即不能生嚴污心等。種性別故。女心無間雖皆容起嚴污等心。就嚴污等。若先數起。于數起中。若明瞭者就明瞭中。若近起者女心無間。便先引起。由如是心修力強故。數論又難。若有修力最強盛者。寧不恒時生於自果。論主答云。由此心
【現代漢語翻譯】 現代漢語譯本 世間因為因果關係而說有作者。例如說鐘和鼓名為能鳴，聲音是所鳴之物，不是鐘鼓本身。說鐘鼓能夠產生聲音，就說鐘鼓名為能鳴，這也是因為因果關係而說有作者。所以，知識的因叫做能了（能夠了解），離開識之外，沒有別的我叫做能了。另一種解釋，或者像燈能夠行走一樣，識能夠了解也是這樣。燈焰相續，就說燈在行走，沒有別的行走。就是識對於境界相續產生時，就說它能夠了解。離開它就沒有能瞭解的。 數論者又提出疑問：如果后識產生，是從識而不是從我產生，為什麼后識不總是像前識一樣，以及三性（善、惡、無記）的心不定時產生呢？如果有一個真實的我，這就可以解釋了。因為我可以自在地使識不總是相似，以及不定時產生，道理上沒有妨礙。 論主解釋說：識由於不同的相，使後面的識不同於前面的識。因為一切有為法（有生滅變化的法）的自性本來就是這樣，微細相續，由於不同相的力量，後面必定不同於前面，不是因為我的緣故。如果不是這樣，就應該沒有出定（從禪定中出來）的時候了。因為入定時相續相似，既然有出定，所以知道后念必定不同於前念。 而且，各種心的產生必定有固定的次序，不會雜亂。例如二十種心相生。也有少部分行相相等的心，才能相生，因為種子類別不同。例如，女人的心無間地生起莊嚴身的心，或者生起染污的心，或者生起丈夫的心，或者生起孩子的心。這些心生起時必定熏成種子，後來從這些心相續轉變差別，又生起女人的心。像這樣，女人的心後來能夠生起莊嚴、染污等心，不同於莊嚴、染污等的心就不能生起。所以知道女人的心生起莊嚴、染污等心，如果是男人的心就不能生起莊嚴、染污等心，因為種子類別不同。女人的心無間雖然都容許生起莊嚴、染污等心，就莊嚴、染污等心來說，如果先多次生起，在多次生起中，如果明瞭，在明瞭中，如果最近生起，女人的心無間，就先引起它。由於這樣的心修習的力量強大。 數論者又提出疑問：如果有修習的力量最強大的人，為什麼不恒時產生自己的果報呢？論主回答說：由於這個心……
【English Translation】 English version In the world, it is said that there is an author because of causality. For example, it is said that a bell and a drum are called 'able to sound,' but the sound is what is sounded, not the bell and drum themselves. To say that a bell and drum can produce sound, and thus call them 'able to sound,' is also to attribute authorship based on causality. Therefore, the cause of knowledge is called 'able to understand' (capable of understanding). Apart from consciousness (識), there is no separate 'I' called 'able to understand.' Another explanation is that just as a lamp can 'walk,' consciousness can 'understand' in the same way. The continuous flame of the lamp is called 'the lamp walking,' but there is no separate 'walking.' That is, when consciousness continuously arises in relation to an object, it is called 'able to understand.' Apart from this continuous arising, there is no 'able to understand.' The Samkhya (數論) school further questions: If subsequent consciousness arises from consciousness and not from the self (我), why doesn't subsequent consciousness always resemble the previous consciousness, and why do the minds of the three natures (善、惡、無記 - good, evil, and neutral) arise without a fixed pattern? If there were a real self, this could be explained. Because the self could freely cause consciousness to not always be similar and to arise without a fixed pattern, there would be no logical contradiction. The proponent explains: Consciousness, due to different characteristics, causes subsequent consciousness to differ from previous consciousness. Because the nature of all conditioned dharmas (有為法 - phenomena subject to birth and death) is inherently such, subtly continuous, and due to the power of different characteristics, the subsequent must differ from the previous, not because of the self. If this were not the case, there should be no emergence from samadhi (出定 - emerging from meditative absorption). Because the continuity is similar during samadhi, since there is emergence from samadhi, it is known that the subsequent thought must differ from the previous thought. Moreover, the arising of various minds must have a fixed order and will not be chaotic. For example, twenty types of minds arise in succession. There are also a few minds with similar aspects that can arise in succession because the seed types are different. For example, a woman's mind can give rise to the mind of adorning the body without interruption, or give rise to a defiled mind, or give rise to the mind of a husband, or give rise to the mind of a child. When these minds arise, they must imprint seeds, and later, from the continuous transformation and differentiation of these minds, a woman's mind arises again. In this way, a woman's mind can later give rise to minds of adornment, defilement, etc. Minds different from adornment, defilement, etc., cannot arise. Therefore, it is known that a woman's mind gives rise to minds of adornment, defilement, etc. If it were a man's mind, it could not give rise to minds of adornment, defilement, etc., because the seed types are different. Although a woman's mind allows the arising of minds of adornment, defilement, etc., without interruption, regarding adornment, defilement, etc., if they arise frequently first, among the frequent arising, if it is clear, among the clear, if it arises recently, the woman's mind will first evoke it without interruption. This is because the power of cultivating such a mind is strong. The Samkhya school further questions: If there is someone with the strongest power of cultivation, why doesn't he constantly produce his own result? The proponent replies: Because of this mind...
有住異相故。故不恒時生於自果。此住異相。于別修心相續生中最隨順故。
從此論主推讓世尊。即當第四因相不測分 論云。諸心品類次第相生因緣方隅。我已略說。委悉了達唯在世尊。一切法中智自在故。故有頌言。
於一孔雀輪 一切種因相 非余智境界 唯一切智知
釋曰。孔雀輪有青黃等一切別。此一切種由何因感。如是因相非余境界。唯佛能知。色差別因尚為難了。況心心所諸無色法因緣差別。豈易了知。
從此第五業生先後分。先難后明。次破勝論。勝論難云。若實無我。業已滅壞。云何復能生未來果。論主答云。不從壞業。未來果生。業雖已壞。種子仍在。但從業種相續轉變差別功能。生未來果。猶世間果從種生。然果不從已壞種起。亦非從種無間即生。但從種子相續轉變差別功能果方得生。謂種生芽。芽生於莖。莖生於葉。葉生於花。花為最後方引果生。勝論又難。若爾何言從種生果。論主答云。克實果唯花功能。由先種子展轉為因。引起花中生果功能。約展轉因說種生果。故此花中生果功能 由先種子展轉引故。所生果相而似種也。今業生果亦如外種。由業為先熏成種子。相續轉變差別果生。勝論問云。何名相續轉變差別。論主答云。由業為先。於色心中重成種子
【現代漢語翻譯】 現代漢語譯本：因為有住異相的緣故，所以不是恒常地產生它自身的結果。這個住異相，在其他的修心相續生中是最為隨順的緣故。
從此，論主推崇世尊，這屬於第四因相不測分。論中說：『各種心識品類的次第相生，以及它們之間的因緣關係，我已經簡略地說明了。要完全瞭解這些，只有世尊才能做到，因為他在一切法中具有智慧自在。』所以有頌說：
『在一隻孔雀輪（指孔雀羽毛上的圓形圖案）上，一切種類的因相，不是其他智慧所能達到的境界，只有一切智者（指佛陀）才能知曉。』
解釋：孔雀輪有青色、黃色等各種不同的顏色。這所有種類的顏色是由什麼原因造成的呢？這樣的因相不是其他智慧所能達到的境界，只有佛陀才能知道。顏色的差別原因尚且難以瞭解，更何況心和心所等無色法的因緣差別，又怎麼容易瞭解呢？
從此進入第五業生先後分。先提出疑問，然後闡明，接著駁斥勝論派的觀點。勝論派提出疑問：『如果確實沒有我（ātman），那麼業已經滅壞，怎麼還能產生未來的果報呢？』論主回答說：『不是從已經壞滅的業產生未來的果報。業雖然已經壞滅，但種子（bīja）仍然存在。只是從業的種子相續轉變的差別功能，產生未來的果報，就像世間的果實從種子生長出來一樣。然而，果實不是從已經壞滅的種子產生的，也不是從種子無間斷地立即產生的，而是從種子相續轉變的差別功能，果實才能生長出來。』也就是說，種子生出芽，芽生出莖，莖生出葉，葉生出花，花是最後才引生果實。
勝論派又提出疑問：『如果這樣，為什麼說從種子生出果實呢？』論主回答說：『實際上，果實只是花的功能。由於先前的種子輾轉作為原因，引起花中產生果實的功能。』所以，從輾轉的原因來說，是種子生出果實。因此，這花中產生果實的功能，由於先前的種子輾轉引生的緣故，所生出的果實才像種子一樣。現在業產生果報也像外在的種子一樣，由業作為先導，熏習成為種子，相續轉變差別，果報才產生。
勝論派問道：『什麼叫做相續轉變差別呢？』論主回答說：『由業作為先導，在色心中重新形成種子。
【English Translation】 English version: Because of the characteristic of abiding differently, it does not constantly produce its own result. This characteristic of abiding differently is most conducive to the arising of other mind-continuums.
From this point, the author defers to the World Honored One (Bhagavan), which belongs to the fourth section on the unfathomable aspects of causes and conditions. The treatise states: 'I have briefly explained the sequential arising of various categories of mind and their causal relationships. To fully understand these lies solely with the World Honored One, because he possesses wisdom and freedom in all dharmas.' Therefore, there is a verse that says:
'In a single peacock wheel (referring to the circular patterns on peacock feathers), the causal aspects of all kinds are not within the realm of other wisdom; only the All-Knowing One (Sarvajña, referring to the Buddha) knows them.'
Explanation: The peacock wheel has various distinctions such as blue and yellow colors. What causes all these kinds of colors? Such causal aspects are not within the realm of others; only the Buddha knows them. The causes of color differences are already difficult to understand, let alone the causal differences of formless dharmas such as mind and mental factors (citta and caitta). How easy is it to understand?
From this point, we enter the fifth section on the order of arising of karma. First, a question is raised, then clarified, and then the views of the Vaiśeṣika school are refuted. The Vaiśeṣika school raises the question: 'If there is truly no self (ātman), then the karma has already perished. How can it produce future results?' The author replies: 'Future results do not arise from perished karma. Although the karma has perished, the seed (bīja) still remains. It is only from the seed of karma, through the transformation and differentiation of the continuum, that future results arise, just as worldly fruits grow from seeds. However, the fruit does not arise from the perished seed, nor does it arise immediately without interruption from the seed, but only from the transformation and differentiation of the continuum of the seed that the fruit can grow.' That is, the seed produces a sprout, the sprout produces a stem, the stem produces a leaf, the leaf produces a flower, and the flower is the last to bring forth the fruit.
The Vaiśeṣika school further asks: 'If that is the case, why do you say that the fruit arises from the seed?' The author replies: 'In reality, the fruit is only the function of the flower. Due to the prior seed acting as a cause in succession, it causes the function of producing fruit in the flower.' Therefore, from the perspective of the successive cause, it is said that the seed produces the fruit. Thus, the function of producing fruit in this flower, due to the prior seed causing it in succession, the resulting fruit resembles the seed. Now, the arising of karmic results is also like external seeds. With karma as the precursor, it is imprinted to become a seed, and through the transformation and differentiation of the continuum, the result arises.
The Vaiśeṣika school asks: 'What is meant by the transformation and differentiation of the continuum?' The author replies: 'With karma as the precursor, it re-forms the seed in the realm of form and mind.'
。即此種子中無間斷。名為相續。即此相續後后剎那異前前生。故名轉變。即此轉變有勝功能。最後生果。勝餘轉變。故名差別。因此問答便明先果。即當第五分也 如命終時于識心中。雖帶眾多感當來果所有種子。然此業種略有三種。能先引果。一者極重。譬如負債強者先牽。二者近作。如臨終時逢善惡友所起善惡便先引果。三者數作。謂一生來其數作業。能先引果。故經部師有此頌曰。
業極重近起 數習先所作 前前前後就 輪轉于生死
釋曰。一業極重。前感異熟。二業近起。前感異熟。三業數作。前感作異熟。若業輕等便感后熟。由此業力輪轉生死。
從此第六業報難知分。此是論主推讓世尊。業所熏種相續轉變。至彼彼位彼彼果生。唯佛證知。非余境界。故經部師有是頌曰。
此業此熏習 至此時與果 一切種定理 離佛無能知
釋曰。業起之時。必熏成種。此業此種至於此時能與其果。此種定理。唯佛能知。已上六分正宗已訖。
從此第二流通。于中有三。一讚道勸舍。二讚道不睹。三略顯勸學。今則是初。頌曰。
已善說此凈因道 謂佛至言真法性 應舍闇盲諸外執 惡見所為求慧眼
釋曰。已善說此凈因道者。標讚道也。涅槃名凈
。此無我道。能證涅槃。名凈因道。我執已破。無我理成。名為善說 謂佛至言真法性者。釋前標也。無我之教是佛至言。無我之理是真法性。教之與理俱涅槃因。凈因道矣 應舍闇盲諸外執惡見所為求慧眼者。勸舍也。外道執見名為惡見無智慧眼稱之闇盲。背還滅道為流轉因。舍亦佳矣。
從此第二讚道不睹。頌曰。
此涅槃宮一廣道 千聖所游無我性 諸佛日言光所照 雖開昧眼不能睹
釋曰。無我理性趣涅槃宮。此一廣道為千聖游。無我正教諸佛日言。其教破闇。猶如赫日。依教顯理。名光所照。道之功也。外道惡眼。名昧眼無我之日安能睹乎。
從此第三略顯勸學者。頌曰。
於此方隅已略說 為開智者慧毒門 庶各隨己力堪能 遍悟所知成勝業
釋曰。無我方隅我已略說。為開智者慧毒之門。如身少破安少毒藥。斯須毒氣遍滿身中。此論亦然。開少慧門。諸有智人能深悟入。名慧毒門。此慧毒門。普勸人修。庶各隨己三乘力能。遍悟所知。必成勝業。其功既爾。安不習哉。
俱舍論頌疏論本第三十(終)
寫本云。
寬正二年(辛巳)極月廿一日以靈山之靜重本書寫之又借覺林之順勤本校合之者也。
三井能盛
書本云。
【現代漢語翻譯】 現代漢語譯本：此無我之道，能夠證得涅槃（Nirvana，寂滅），名為凈因道。我執（ego-attachment）已經被破除，無我的道理得以成立，這被稱為善說——佛陀所說的至理真言，是關於真如法性的闡釋。無我的教義是佛陀的至理真言，無我的道理是真如法性。教義與道理都是涅槃的因，是清凈之因的道路。應當捨棄那些黑暗盲目的外道執著和惡見，爲了尋求智慧之眼。這是勸誡之語。外道的執著和見解被稱為惡見，沒有智慧之眼，如同黑暗盲目。背離還滅之道，成為流轉輪迴之因，捨棄它們是好的。 從此第二部分是讚歎此道，因為不被愚昧者所見。頌文說：『此涅槃宮是一條寬廣的道路，是千聖所遊歷的無我之境。諸佛如太陽般宣說的教言，其光明照耀四方，即使睜開愚昧之眼也無法看見。』 解釋：無我的理性通往涅槃宮殿，這是一條寬廣的道路，為千聖所遊歷。無我的正教是諸佛如太陽般的教言，其教義破除黑暗，猶如太陽的光芒。依靠教義來顯現真理，這被稱為光明照耀。這是道的功用。外道的邪惡之眼，被稱為愚昧之眼，又怎能看見無我之日呢？ 從此第三部分是簡略地顯明並勸勉學者。頌文說：『對於這個方方面面，我已經簡略地說過了，這是爲了開啟有智慧的人的智慧之毒之門。希望每個人都能根據自己的能力，普遍地領悟所知，成就殊勝的功業。』 解釋：關於無我的方方面面，我已經簡略地說過了，這是爲了開啟有智慧的人的智慧之毒之門。就像身體稍微破損，就施用少量的毒藥，頃刻之間毒氣就會遍佈全身。這部論著也是如此，開啟少許智慧之門，那些有智慧的人就能深入領悟，這被稱為智慧之毒之門。這個智慧之毒之門，普遍地勸勉人們修習，希望每個人都能根據自己的三乘（Three Vehicles）能力，普遍地領悟所知，必定成就殊勝的功業。它的功用既然如此，怎麼能不學習呢？ 《俱舍論頌疏論本》第三十卷（終） 寫本上說： 寬正二年（辛巳年）極月二十一日，以靈山之靜重本書寫，又借覺林之順勤本校對合並。 三井能盛 書本上說：
【English Translation】 English version: This path of non-self (Anatta), is capable of realizing Nirvana (Nirvana, cessation), and is called the path of pure cause. The ego-attachment (ego-attachment) has been broken, and the principle of non-self is established, which is called 'well-spoken' – the ultimate truth spoken by the Buddha, is an explanation of true suchness. The teaching of non-self is the Buddha's ultimate truth, and the principle of non-self is true suchness. Both teaching and principle are the cause of Nirvana, the path of pure cause. One should abandon those dark and blind external attachments and evil views, in order to seek the eye of wisdom. This is an exhortation. The attachments and views of external paths are called evil views, without the eye of wisdom, like darkness and blindness. Turning away from the path of cessation, becoming the cause of transmigration, abandoning them is good. From here, the second part is to praise this path, because it is not seen by the ignorant. The verse says: 'This palace of Nirvana is a wide road, the nature of non-self traveled by a thousand sages. The teachings spoken by the Buddhas like the sun, its light shines everywhere, even if you open ignorant eyes, you cannot see it.' Explanation: The rationality of non-self leads to the palace of Nirvana, this is a wide road, traveled by a thousand sages. The correct teaching of non-self is the teaching of the Buddhas like the sun, its teaching breaks the darkness, like the light of the sun. Relying on the teaching to manifest the truth, this is called the light shining. This is the function of the path. The evil eyes of external paths, are called ignorant eyes, how can they see the sun of non-self? From here, the third part is to briefly reveal and exhort scholars. The verse says: 'Regarding this aspect, I have briefly said it, this is to open the door of wisdom-poison for the wise. I hope that everyone can, according to their ability, universally understand what is known, and achieve outstanding achievements.' Explanation: Regarding the aspects of non-self, I have briefly said it, this is to open the door of wisdom-poison for the wise. Just like if the body is slightly damaged, a small amount of poison is applied, and in an instant the poison will spread throughout the body. This treatise is also like this, opening a little door of wisdom, those who have wisdom can deeply understand, this is called the door of wisdom-poison. This door of wisdom-poison, universally exhorts people to practice, I hope that everyone can, according to their Three Vehicles ability, universally understand what is known, and will surely achieve outstanding achievements. Since its function is like this, how can you not learn it? Kosa Sastra Verse Commentary Volume 30 (End) The manuscript says: On the 21st day of the extreme month of the 2nd year of Kanjō (Xin Si year), it was written with the quiet and important book of Mt. Ryōzen, and also collated and merged with the Junkin book of Kakurin. Minoi Yoshimori The book says:
應仁二年(戊子)春三月三日以右本寫之畢
秘之窗中莫出之房外而已。
權大僧都尊通判
若是圓暉釋者慧暉何不釋之乎如何(云云)。
書本云。
同年三月七日一覽之處文字不正如何(云云)。
書本云。
七年九月十一日以幸尊贈僧正─尊通判(職事平松中將資冬上鄉德大寺黃門)
延德三年(辛亥)孟昏十六夜書畢
永正元年(甲子)孟秋下浣一日遂一覽功畢
三井末流 盛玄
於時文永七年(丁亥)七月十日於三井寺法泉房之內北窗以右本遂寫功畢
武州長榮實憲
武州池上長榮山本門寺佛壽院
權大僧都日現判(三十二歲之時)
【現代漢語翻譯】 現代漢語譯本 應仁二年（戊子年）春三月三日，根據右邊的版本抄寫完畢。 務必將此秘藏於窗內，切勿拿出房外。 權大僧都尊通判（佛教官職） 如果是圓暉（人名）解釋的，為什麼慧暉（人名）不解釋呢？為什麼呢？（等等） 書本上說。 同年三月七日，瀏覽之處文字不正，為什麼呢？（等等） 書本上說。 七年九月十一日，以幸尊贈僧正——尊通判（職事平松中將資冬上鄉德大寺黃門） 延德三年（辛亥年）孟昏十六夜書寫完畢 永正元年（甲子年）孟秋下浣一日，終於瀏覽完畢。 三井末流 盛玄（人名） 于天文永七年（丁亥年）七月十日，在三井寺法泉房的北窗下，根據右邊的版本抄寫完畢。 武州長榮實憲（人名） 武州池上長榮山本門寺佛壽院 權大僧都日現判（時年三十二歲）
【English Translation】 English version Completed copying from the right-hand version on the 3rd day of the 3rd month, spring, in the 2nd year of Ōnin (Eto year of the Earth-Rat). Be sure to keep this secret within the window, and do not take it outside the room. Gon Daisōzu Sonzūhan (Provisional Senior Archbishop Sonzūhan) If it was explained by Enki (a person's name), why wasn't it explained by Eki (a person's name)? Why? (etc.) The book says. On the 7th day of the 3rd month of the same year, the text at the place viewed is incorrect, why? (etc.) The book says. On the 11th day of the 9th month of the 7th year, with the good fortune of being presented to Sōjō (Buddhist title) – Sonzūhan (Official Hirammatsu Chūjō Suketoki, Kamiagari Tokudaiji Kōmon) Completed writing on the night of the 16th of the first month of Endoku 3 (Eto year of the Metal-Pig). Finally completed browsing on the first day of the last ten days of the first month of autumn, in the first year of Eishō (Eto year of the Wood-Rat). Mitsui descendant Seigen (a person's name) On the 10th day of the 7th month of Bunmei 7 (Eto year of the Fire-Pig), completed copying from the right-hand version at the north window inside the Hōsen-bō of Mii-dera. Bushū Chōei Sanekane (a person's name) Bushū Ikegami Chōeizan Honmon-ji Busshō-in Gon Daisōzu Nichigen Han (at the age of thirty-two)